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OF  THE 

U N 1 V BR5  ITY 
or  ILLINOIS 

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■i. . 


A 

NEW  AND  REVISED  EDITION 


AN  Ei^CYCLOE^DIA 

OF 

FEEEIASONET 

AND 

ITS  KINDEED  SCIENCES 

COMPRISING 

THE  WHOLE  RANGE  OF  ARTS,  SCIENCES  AND  LITERATURE 
AS  CONNECTED  WITH  THE  INSTITUTION 

BY 

ALBERT  G.  MACKEY,  M.D.,  33° 

AUTHOR  OP  “the  HISTORY  OF  FREEMASONRY,”  “LEXICON  OF  FREEMASONRY,”  “a  TEXT-BOOK  OF 
MASONIC  JURISPRUDENCE,”  “SYMBOLISM  OP  FREEMASONRY,”  ETC.,  ETC. 


THIS  NEW  AND  REVISED  EDITION 

PREPARED  UNDER  THE  DIRECTION,  AND  WITH 
THE  ASSISTANCE,  OF  THE  LATE 

WILLIAM  J.  HUGHAN,  32°  . 

PAST  GRAND  DEACON  (ENGLAND),  PAST  GRAND  WARDEN  (eGYPT),  PAST  GRAND  WARDEN  (IOWA),  PAST 
ASSISTANT  GRAND  SOJOURNER  (ENGLAND),  ONE  OP  THE  POUNDERS  QUATUOR  CORONATI 
LODGE  (LONDON);  AUTHOR  OF  “ENGLISH  MASONIC  RITE,”  “ OLD  CHARGES,”  ETC. 

BY 

EDWARD  L.  HAWKINS,  M.A.,  30° 

PROV.  S.  G.  W.  (SUSSEX),  P.  PROV.  S.  G.  W.  (OXFORDSHIRE),  MEMBER  QUATUOR  CORONATI 
LODGE  (LONDON),  AUTHOR  OP  “CONCISE  CYCLOPAEDIA  OF  FREEMASONRY” 


PROFUSELY  ILLUSTRATED 

VOLUME  II 

PUBLISHED  BY 

THE  MASONIC  HISTORY  COMPANY 
NEW  YORK  AND  LONDON 
1916 


COPYEIGHT,  1873  AND  1878,  BY  MoSS  & CO.  AND  A.  G.  MACKEY 


Revised  Edition,  with  Addendum,  Copyright,  1884,  by  L.  H.  Everts  & Co, 


Pronouncing  Dictionary,  Copyright,  1896,  by  L.  H.  Everts 


Copyright,  1906,  by  Louis  H.  Everts  & Co. 


Copyright,  1909,  by  The  Masonic  History  Company 


Copyright,  1912,  by  The  Masonic  History  Company 


PRINTED  IN  THE  UNITED  STATES  OP  AMERICA 


The  Trow  Press 


M 


MACON 


457 


M 


M.  (Heb.,  Mem),  which  signifies  water 
in  motion,  having  for  its  hieroglyph  a waving 
line,  referring  to  the  surface  of  the  water.  As 
a numeral,  M stands  for  1000.  In  Hebrew 
its  numerical  value  is  40.  The  sacred  name 
of  Deity,  applied  to  this  letter,  is  '^"12^, 
Meborach,  Benedictus. 

Maacha.  In  the  Tenth  Degree  of  the 
Scottish  Rite  we  are  informed  that  certain 
traitors  fled  to  “Maacha  king  of  Cheth,”  by 
whom  they  were  delivered  up  to  King  Solomon 
on  his  sending  for  them.  In  1 Kings  ii.  39, 
we  find  it  recorded  that  two  of  the  servants  of 
Shimei  fled  from  Jerusalem  to  “ Achish,  son  of 
Maachah  king  of  Gath.”  There  can  be  little 
doubt  that  the  carelessness  of  the  early  copy- 
ists of  the  ritual  led  to  the.  double  error  of 
putting  Cheth  for  Gath  and  of  supposing  that 
Maacha  was  its  king  instead  of  its  king’s 
father.  The  manuscripts  of  the  Ancient  and 
Accepted  Scottish  Rite,  too  often  copied  by 
unlearned  persons,  show  many  such  corrup- 
tions of  Hebrew  names,  which  modern  re- 
searches must  eventually  correct.  Delaunay, 
in  his  Thuileur,  makes  him  King  of  Tyre,  and 
calls  him  Mahakah. 

Mac.  Masonic  writers  have  generally 
given  to  this  word  the  meaning  of  “is  smitten,” 
deriving  it  probably  from  the  Hebrew  verb 
nZiJ,  macha,  to  smite.  Others,  again,  think  it 
is  the  word  p?0,  mak,  rottenness,  and  suppose 
that  it  means  ‘‘he  is  rotten.”  Both  deriva- 
tions are,  I think,  incorrect. 

Mac  is  a constituent  part  of  the  word 
machenac,  which  is  the  substitute  Master’s 
word  in  the  French  Rite,  and  which  is  in- 
terpreted by  the  French  ritualists  as  meaning 
“he  lives  in  the  son.”  But  such  a derivation 
can  find  no  support  in  any  known  Hebrew 
root.  Another  interpretation  must  be  sought. 
I think  there  is  evidence,  circumstantial  at 
least,  to  show  that  the  word  was,  if  not  an 
invention  of  the  Ancient  or  Dermott  Masons, 
at  least  adopted  by  them  in  distinction  from 
the  one  used  by  the  Moderns,  which  latter 
is  the  word  now  in  use  in  this  country.  I am 
disposed  to  attribute  the  introduction  of  the 
word  into  Masonry  to  the  adherents  of  the 
house  of  Stuart,  who  sought  in  every  way  to 
make  the  institution  of  Freemasonry  a political 
instrument  in  their  schemes  for  the  restora- 
tion of  their  exiled  monarch.  Thus  the  old 
phrase,  “the  widow’s  son,”  was  applied 
by  them  to  James  II.,  who  was  the  son 
of  Henrietta  Maria,  the  widow  of  Charles  I. 
So,  instead  of  the  old  Master’s  word  which 
had  hitherto  been  used,  they  invented 
machenac  out  of  the  Gaelic,  which  to  them 
was,  on  account  of  their  Highland  supporters, 
almost  a sacred  language  in  the  place  of 
Hebrew.  Now,  in  Gaelic,  Mac  is  son,  and 
henach  is  blessed,  from  the  active  verb  hean- 
rmich,  to  bless.  The  latest  dictionary  pub- 
lished by  the  Highland  Society  gives  this 
example:  “Benach  De  Righ  Albane,  Alexan- 

30 


der,  Mac  Alexander,”  etc.,  i.  e..  Bless  the 
King  of  Scotland,  Alexander,  son  of  Alexander, 
etc.  Therefore  we  find,  without  any  of  those 
distortions  to  which  etymologists  so  often 
recur,  that  machenac  means  in  Gaelic  “the 
blessed  son.”  This  word  the  Stuart  Masons 
applied  to  their  idol,  the  Pretender,  the  son 
of  Charles  I. 

Machenac.  1.  A significant  word  in  the 
Third  Degree  according  to  the  French  Rite 
and  some  other  rituals.  (See  Mac.) 

2.  In  the  Order  of  Beneficent  Knights  of 
the  Holy  City,  the  recipiendary,  or  novice,  is 
called  Machenac. 

Maccabees.  A heroic  family,  whose  pa- 
triotism and  valor  form  bright  pictures  in  the 
Jewish  annals.  The  name  is  generally  sup- 
posed to  be  derived  from  the  letters  "♦  2*  D*  't2*» 
M.  C.  B.  I. — which  were  inscribed  upon 
their  banners — being  the  initials  of  the 
Hebrew  sentence,  “Mi  Camocha,  Baalim, 
lehovah,”  Who  is  like  unto  thee  among  the 
gods,  0 Jehovah.  The  Hebrew  sentence  has 
been  appropriated  in  some  of  the  high  Scot- 
tish degrees  as  a significant  word. 

Macerio.  Du  Cange  gives  this  as  one  of 
the  Middle  Age  Latin  words  for  mason,  de- 
riving it  from  maceria,  a wall.  The  word  is 
now  never  employed. 

Macio.  Du  Cange  (Gloss.)  defines  Macio, 
Mattio,  or  Machio,  on  the  authority  of  Isi- 
dore, as  Magon,  latomus,  a mason,  a con- 
structor of  walls,  from  machina,  the  machines 
on  which  they  stood  to  work  on  account  of 
the  height  of  the  walls.  He  gives  Mago  also. 

Mackenzie,  Kenneth  R.  H.  (“Cryptony- 
mus.”)  Editor  of  The  Royal  Masonic  Cyclo- 
pcedia  of  History,  Rites,  Symbolism,  and 
Biography,  published  in  London  in  1877,  by 
Bro.  John  Hogg,  Paternoster  Row.  He  was 
one  of  the  founders  of  the  present  Rosicrucian 
Society  in  England. 

Macon.  The  following  is  extracted  from 
Kenning’ s Cyclopcedia  of  Freemasonry:  “The 
Norman-French  word  for  ‘mason’ — as  the 
operative  mason  in  early  days  was  called  ‘le 
macon,’  and  this  was  corrupted  into  maccon, 
maccouyn,  masoun,  masouyn,  messouyn,  and 
even  mageon.  The  word  seems  to  come  from 
‘ma^onner,’  which  had  both  its  operative 
meaning  and  derivative  meaning  of  conspir- 
ing, in  1238,  and  which  again  comes  from 
‘mansio,’  a word  of  classic  use.  Some  writers 
have  derived  the  word  ‘macon’  from  maison; 
but  though  ‘ maisonner  ’ and  magonner  appear 
eventually  to  be  equivalent  to  ‘mansionem 
facere,’  in  its  first  meaning,  ‘maison  ’ seems  to 
be  simply  a wooden  house,  as  ‘ maisonage  ’ is 
defined  by  Roquefort  to  be  ‘Bois  de  charpente 
propre  b.  batir  les  maisons,’  and  then  he  adds, 
‘C’est  aussi  Taction  de  batir.’  Roquefort 
seems  to  prefer  to  derive  ‘maisonner  ’ from  the 
Low  Latin  verb  ‘mansionare.’  Be  this  as  it 
may,  we  have  in  the  word  magon,  as  it  appears 
to  us,  a clear  evidence  of  the  development  of 


458 


MACON 


MAGI 


the  operative  guilds  through  the  Norman- 
French  artificers  of  the  Conquest,  who  carried 
the  operative  guilds,  as  it  were,  back  to  Latin 
terminology,  and  to  a Roman  origin.”  (See 
Mason.) 

Ma^on  dans  la  Vole  Droite.  {The  Mason 
in  the  Right  Way.)  The  second  grade  of  the 
Hermetic  system  of  Montpellier.  (Thory, 
Acta  Lat.,  i.,  321.) 

Ma$!on  du  Secret.  {The  Mason  of  the 
Secret.)  The  sixth  grade  of  the  reformed 
rite  of  Baron  Tschoudy,  and  the  seventh  in 
the  reformed  rite  of  St.  Martin.  (Thory, 
Acta  Lat.,  i.,  321.) 

Ma$on,  Ecossals,  Maitre.  See  Mason, 
Scottish  Master. 

Maponetus.  Low  Latin,  signifying  a 
Mason,  and  found  in  documents  of  the  four- 
teenth century. 

Maponne.  A French  word  signifying  a 
female  Mason,  that  is  to  say,  the  degrees  of 
the  Rite  of  Adoption.  It  is  a very  convenient 
word . The  formation  of  the  English  language 
would  permit  the  use  of  the  equivalent  word 
Masoness,  if  custom  would  sanction  it. 

Ma^onne  Egyptienne.  The  Third  De- 
gree in  Cagliostro’s  Rite  of  Adoption. 

Ma$;onne  Maitresse.  Third  grade  of  the 
Magonnerie  d’ Adoption. 

Maconner.  Du  Cange  gives  citations 
from  documents  of  the  fourteenth  century, 
where  this  word  is  used  as  signifying  to  build. 

Mafonnerie  Rouge.  {Red  Freemasonry.) 
The  designation  of  the  four  high  grades  of 
the  French  Rite.  Bazot  says  that  the  name 
comes  from  the  color  worn  in  the  forth 
grade. 

Maponnieke  Societeiten.  Dutch  Ma- 
sonic Clubs,  somewhat  like  unto  the  English 
Lodges  of  Instruction,  with  more,  perhaps, 
of  the  character  of  a club.  Kenning^s  Cy- 
clopcedia  says  “there  were  about  nineteen 
of  these  associations  in  the  principal  towns 
of  Holland  in  1860.” 

“ Macoy’s  Cyclopedia.”  “A  General 
History,  Clycopedia,  and  Dictionary  of  Free- 
masonry,” containing  some  300  engravings, 
by  RobertMacoy,  33°,  published  in  New  York, 
which  has  passed  through  a number  of  edi- 
tions. It  was  originally  founded  on  A Dic- 
tionary of  Symbolical  Masonry,  by  George 
Oliver,  D.D.  Bro.  Macoy  has  occupied  the 
prominent  position  of  Deputy  G.  Master  of 
the  G.  Lodge  of  New  York,  and  that  of  G. 
Recorder  of  the  State  G.  Commandery  of  the 
Order  of  the  Temple,  K.  T. 

Macrocosm.  {pdKpos  k6(tixos,  the  great 
world.)  The  visible  system  of  worlds;  the 
outer  world  or  universe.  It  is  opposed  to 
Microcosm,  the  little  world,  as  in  man.  It 
has  been  used  as  the  Macric  soul  in  opposition 
to  the  Micric  animal  life,  and  as  the  soul  of 
the  universe  as  opposed  to  the  soul  of  a single 
world  or  being.  A subject  of  much  note  to 
the  Rosicrucians  in  the  study  of  the  Myste- 
rium  Magnum. 

Maczo.  Latin  of  the  Middle  Ages  for  a 
mason.  Du  Cange  quotes  a Computum  of 
the  year  1324,  in  which  it  is  said  that  the  work 


was  done  “per  manum  Petri,  maczonis  de 
Lagnicio.” 

Made.  A technical  word  signifying  initi- 
ated into  M asonry . (See  Make . ) 

Madman.  Madmen  are  specially  des- 
ignated in  the  oral  law  as  disqualified  for 
initiation.  (See  Qualifications.) 

Magazine.  The  earliest  Masonic  maga- 
zine was  published  at  Leipsic  in  1738  and 
named  Der  Freymaurer.  In  1783  the  Frei- 
maurerzeitung  appeared  at  Berlin,  having 
only  a short  existence  of  six  numbers.  The 
Journal  fur  Freimaurer,  which  appeared  in 
1784  at  Vienna,  had  a longer  life  of  some  three 
years.  In  England,  the  first  work  of  this  kind 
was  The  Freemasons^  Magazine  or  General  and 
Complete  Library,  begun  in  1793,  and  continued 
until  1798.  In  Ireland,  in  1792,  the  Sentimental 
and  Masonic  Magazine  appeared  and  ran  to 
seven  volumes  (1792-5).  In  France  the  Miroir 
de  la  verite  seems  to  have  been  issued  from 
1800  to  1802,  followed  by  Hermes  in  1808. 

In  England  the  Freemasons'  Quarterly  Re- 
view commenced  in  1834  and  was  continued 
until  1849,  followed  by  the  Freemasons' 
Quarterly  Magazine  in  1853,  which  lived  until 
1858.  In  1873  a new  Masonic  Magazine  was 
issued,  but  it  had  not  a very  long  existence; 
and  the  nearest  approach  to  a Masonic  maga- 
zine now  existing  is  the  Ars  Quatuor  Corona- 
torum,  published  by  the  Quatuor  Coronati 
Lodge.  Of  American  Masonic  magazines  the 
earliest  is  the  Freemasons'  Magazine  and  Gen- 
eral Miscellany,  published  at  Philadelphia  in 
1811.  The  oldest  periodical  devoted  to  Ma- 
sonry is  the  Freemasons'  Monthly  Magazine, 
published  by  Charles  W.  Moore,  at  Boston. 
It  was  established  in  the  year  1842. 

The  American  Freemason  appears  monthly, 
published  at  Storm  Lake,  Iowa,  and  has  now 
reached  a third  volume;  The  American  Tyler- 
Keystone,  published  at  Ann  Arbor,  Michigan, 
twice  a month,  is  in  its  26th  volume. 

In  Switzerland  the  “International  Bureau 
for  Masonic  Affairs”  issues  a quarterly  maga- 
zine, called  the  Bulletin,  which  is  now  in  its 
9th  volume.  [E.  L.  H.] 

Magi.  The  ancient  Greek  historians  so 
term  the  hereditary  priests  among  the  Persians 
and  Medians.  The  word  is  derived  from  mog 
or  mag,  signifying  priest  in  the  Pehlevi  lan- 
guage, The  Illuminati  first  introduced  the 
word  into  Masonry,  and  employed  it  in  the 
nomenclature  of  their  degrees  to  signify  men 
of  superior  wisdom. 

Magi,  The  Three.  The  “Wise  Men  of  the 
East”  who  came  to  Jerusalem,  bringing  gifts 
to  the  infant  Jesus.  The  traditional  names 
of  the  three  are  Melchior,  an  old  man,  with  a 
long  beard,  offering  gold;  Jasper,  a beardless 
youth,  who  offers  frankincense;  Balthazar,  a 
black  or  Moor,  with  a large  spreading  beard, 
who  tenders  myrrh.  The  patron  saints  of 
travelers.  “Tradition  fixed  their  number  at 
three,  probably  in  allusion  to  the  three  races 
springing  from  the  sons  of  Noah.  The  Em- 
press Helena  caused  their  corpses  to  be  trans- 
ported to  Milan  from  Constantinople.  Fred- 
erick Barbarossa  carried  them  to  Cologne,  the 


MAGIC 


MAGIC 


459 


place  of  their  special  glory  as  the  Three  Kings 
of  Cologne.” — Yonge.  The  three  principal 
officers  ruling  the  society  of  the  Rosicrucians 
are  styled  Magi. 

Magic.  The  idea  that  any  connection 
exists  between  Freemasonry  and  magic  is  to 
be  attributed  to  the  French  writers,  especially 
to  Ragon,  who  gives  many  pages  of  his  Ma- 
sonic Orthodoxy  to  the  subject  of  Masonic 
magic;  and  still  more  to  Louis  Constance, 
who  has  written  three  large  volumes  on  the 
History  of  Magic,  on  the  Ritual  and  Dogma  of 
the  Higher  Magic,  and  on  the  Key  of  the  Grand 
Mysteries,  in  all  of  which  he  seeks  to  trace 
an  intimate  connection  between  the  Masonic 
mysteries  and  the  science  of  magic.  Ragon 
designates  this  sort  of  Masonry  by  the  name 
of  ‘‘Occult  Masonry.”  But  he  loosely  con- 
founds magic  with  the  magism  of  the  an- 
cient Persians,  the  Medieval  philosophy  and 
modern  magnetism,  all  of  which,  as  identical 
sciences,  were  engaged  in  the  investigation  of 
the  nature  of  man,  the  mechanism  of  his 
thoughts,  the  faculties  of  his  soul,  his  power 
over  nature,  and  the  essence  of  the  occult 
virtues  of  all  things.  Magism,  he  says,  is  to 
be  found  in  the  sentences  of  Zoroaster,  in  the 
hymns  of  Orpheus,  in  the  invocations  of  the 
Hierophants,  and  in  the  symbols  of  Pythago- 
ras; it  is  reproduced  in  the  philosophy  of 
Agrippa  and  of  Cardan,  and  is  recognized 
under  the  name  of  Magic  in  the  marvelous 
results  of  magnetism.  Cagliostro,  it  is  well 
known,  mingled  with  his  Spurious  Freema- 
sonry the  Superstitions  of  Magic  and  the 
Operations  of  Animal  Magnetism.  But  the 
writers  who  have  sought  to  establish  a scheme 
of  Magical  Masonry  refer  almost  altogether 
to  the  supposed  power  of  mystical  names  or 
words,  which  they  say  is  common  to  both 
Masonry  and  magic.  It  is  certain  that  ono- 
matology, or  the  science  of  names,  forms  a 
very  interesting  part  of  the  investigations  of 
the  higher  Masonry,  and  it  is  only  in  this  way 
that  any  connection  can  be  created  between 
the  two  sciences.  Much  light,  it  must  be 
confessed,  is  thrown  on  many  of  the  mystical 
names  in  the  higher  de^ees  by  the  dogmas  of 
magic;  and  hence  magic  furnishes  a curious 
and  interesting  study  for  the  Freemason. 

Magicians,  Society  of  the.  A society 
founded  at  Florence,  which  became  a division 
of  the  Brothers  of  Rose  Croix.  They  wore 
in  their  Chapters  the  habit  of  members  of  the 
Inquisition. 

Magic  Squares.  A magic  square  is  a 
series  of  numbers  arranged  in  an  equal  number 
of  cells  constituting  a square  figure,  the 
enumeration  of  all  of  whose  columns,  ver- 
tically, horizontally,  and  diagonally,  will  give 
the  same  sum.  The  Oriental  philosophers, 
and  especially  the  Jewish  Talmudists,  have 
indulged  in  many  fanciful  speculations  in 
reference  to  these  magic  squares,  many  of 
which  were  considered  as  talismans.  The 
following  figure  of  nine  squares,  containing 
the  nine  digits  so  arranged  as  to  make  fifteen 
when  counted  in  every  way,  was  of  peculiar 
import: 


4 

9 

2 

3 

5 

7 

8 

1 

6 

There  was  no  talisman  more  sacred  than 
this  among  the  Orientalists,  when  arranged 
in  the  following  figure: 


Thus  arranged,  they  called  it  by  the  name 
of  the  planet  Saturn,  ZaHaL,  because  the 
sum  of  the  9 digits  in  the  square  was  equal  to 
45  (1 -(-2 -|-3 -1-4  4-54-6 ”1-7 -|-8  “1-9),  which  is 
the  numerical  value  of  the  letters  in  the  word 
ZaHaL,  in  the  Arabic  alphabet.  The  Tal- 
mudists also  esteemed  it  as  a sacred  talisman, 
because  15  is  the  numerical  value  of  the 
letters  of  the  word  H**,  JaH,  which  is  one  of 
the  forms  of  the  Tetragrammaton. 

The  Hermetic  philosophers  called  these 
magic  squares  “tables  of  the  planets,”  and 
attributed  to  them  many  occult  virtues. 
The  table  of  Saturn  consisted  of  9 squares, 
and  has  just  been  given.  The  table  of  Jupiter 
consisted  of  16  squares  of  numbers,  whose 
total  value  is  136,  and  the  sum  of  them  added, 
horizontally,  perpendicularly,  and  diagonally, 
is  always  34;  thus: 


4 

14 

15 

1 

9 

7 

6 

12 

5 

11 

10 

8 

16 

2 

3 

13 

460 


MAGISTER 


MAINE 


So  the  table  of  Mars  consists  of  25  squares, 
of  the  Sun  of  36,  of  Venus  of  49,  of  Mercury 
of  64,  and  of  the  Moon  of  81.  These  magic 
squares  and  their  values  have  been  used  in 
the  symbolism  of  numbers  in  some  of  the  high 
degrees  of  Masonry. 

Magister  Ccementarlorum.  A title  ap- 
pLed  in  the  Middle  Ages  to  one  who  presided 
over  the  building  of  edifices  = Master  of  the 
Masons. 

Magister  Hospltalis.  See  Master  of  the 
Hospital. 

Magister  Lapidum.  Du  Cange  defines 
this  as  Master  Mason;  and  he  cites  the  statutes 
of  Marseilles  as  saying:  “Tres  Magistros 
Lapidis  bonos  et  legales,’'  i.  e.,  three  good 
and  lawful  Master  Masons  “shall  be  selected 
to  decide  on  all  questions  about  water  in  the 
city.” 

Magister  Militise  Christi.  See  Master  of 
the  Chivalry  of  Christ. 

Magister  Perrerius.  A name  given  in 
the  Middle  Ages  to  a Mason;  literally,  a Mas- 
ter of  Stones,  from  the  French  pierre,  a stone. 

Magister  Templi.  See  Master  of  the 
Temple. 

Magistri  Comacini.  See  Comacine  Mas- 
ters; also  Como. 

Magna  est  veritas  et  prsevalebit.  (The 
truth  is  great,  and  will  prevail.)  The  motto 
of  the  Red  Cross  Degree,  or  Knights  of  the 
Red  Cross. 

Magnan,  B.  P.  A marshal  of  France, 
nominated  by  Napoleon  III.,  emperor,  as 
Grand  Master  of  the  Grand  Orient  of  France, 
in  1862,  and,  though  not  a member  of  the 
great  Fraternity  at  the  time,  was  initiated 
and  installed  Grand  Master,  February  8, 
1862,  and  so  remained  until  May  29,  1865. 

Magnanimous.  The  title  applied  in 
modern  usage  to  the  Order  of  Knights 
Templar. 

Magnetic  Masonry.  This  is  a form  of 
Freemasonry  which,  although  long  ago  prac- 
tised by  Cagliostro  as  a species  of  charlatanism, 
was  first  introduced  to  notice  as  a philosophic 
system  by  Ragon  in  his  treatise  on  Magonnerie 
Occulte.  “The  occult  sciences,”  says  this 
writer,  “reveal  to  man  the  mysteries  of  his 
nature,  the  secrets  of  his  organization,  the 
means  of  attaining  perfection  and  happiness; 
and,  in  short,  the  decree  of  his  destiny.  Their 
study  was  that  of  the  high  initiations  of  the 
Egyptians;  it  is  time  that  they  should  be- 
come the  study  of  modern  Masons.”  And 
again  he  says:  “A  Masonic  society  which 
should  establish  in  its  bosom  a magnetic 
academy  would  soon  find  the  reward  of  its 
labors  in  the  good  that  it  would  do,  and  the 
happiness  which  it  would  create.”  There  can 
be  no  doubt  that  the  Masonic  investigator 
has  a right  to  search  everywhere  for  the  means 
of  moral,  intellectual,  and  religious  perfection ; 
and  if  he  can  find  anything  in  magnetism 
which  would  aid  him  in  the  search,  it  is  his 
duty  and  wisest  policy  to  avail  himself  of  it. 
But,  nevertheless.  Magnetic  Masonry,  as  a 
special  regime,  will  hardly  ever  be  adopted 
by  the  Fraternity. 


Magus.  1.  The  Fourteenth  Degree,  and 
the  first  of  the  Greater  Mysteries  of  the  sys- 
tem of  Illuminism.  2.  The  Ninth  and  last 
degree  of  the  German  Rosicrucians.  It  is 
the  singular  of  Magi,  which  see. 

Mah.  The  Hebrew  interrogative  pronoun 
ri>2,  signifying  what?  It  is  a component 
part  of  a significant  word  in  Masonry.  The 
combination  mahhah,  literally  “what!  the,” 
is  equivalent,  according  to  the  Hebrew  method 
of  ellipsis,  to  the  question,  “What!  is  this 
the ?” 

Mahabharata.  A Sanskrit  poem,  re- 
counting the  rivalries  of  the  descendants  of 
King  Bharata,  and  occupying  a place  among 
the  Shasters  of  the  Hindus.  It  contains  many 
thousand  verses,  written  at  various  unknown 
periods  since  the  completion  of  the  Ramayana. 

Mahadeva.  (“The  great  god.”)  One  of 
the  common  names  by  which  the  Hindu  god 
Siva  is  called.  His  consort,  Durga,  is  simi- 
larly styled  Mahidevi  (the  great  goddess). 
In  Buddhistic  history,  Mahadeva,  who  lived 
two  hundred  years  after  the  death  of  the 
Buddha  Sakyamuni,  or  343,  is  a renowned 
teacher  who  caused  a schism  in  the  Buddhistic 
Church. 

Mahakasyapa.  The  renowned  disciple 
of  Buddha  Sakyamuni,  who  arranged  the 
metaphysical  portion  of  the  sacred  writings 
called  Abhidharma. 

Maher- Shalal-Hash-Baz.  Hebrew.  T2 
lil/n  Four  Hebrew  words  which 

the  prophet  Isaiah  was  ordered  to  write 
upon  a tablet,  and  which  were  afterward  to 
be  the  name  of  his  son.  They  signify,  “make 
haste  to  the  prey,  fall  upon  the  spoil,”  and 
were  prognostic  of  the  sudden  attack  of  the 
Assyrians.  They  may  be  said,  in  their  Ma- 
sonic use,  to  be  symbolic  of  the  readiness  for 
action  which  should  distinguish  a warrior,  and 
are  therefore  of  significant  use  in  the  system 
of  Masonic  Templarism. 

Maier,  Michael.  A celebrated  Rosi- 
crucian  and  interpreter  and  defender  of  Rosi- 
crucianism.  He  was  born  at  Resinsburg, 
in  Holstein,  in  1568,  and  died  at  Magdeburg 
in  1620.  He  is  said  to  have  been  the  first  to 
introduce  Rosicrucianism  into  England.  He 
wrote  many  works  on  the  system,  among 
which  the  most  noted  are  Atlanta  Fugiens, 
1618;  Septimana  Philosophica,  1620;  De  Fra- 
ternitate  Rosoe  Crucis,  1618;  and  Lwsws  Serins, 
1617.  Some  of  his  contemporaries  having 
denied  the  existence  of  the  Rosicrucian  Order, 
Maier  in  his  writings  has  refuted  the  calumny 
and  warmly  defended  the  society,  of  which, 
in  one  of  his  works,  he  speaks  thus:  “Like  the 
Pythagoreans  and  Egyptians,  the  Rosicru- 
cians exact  vows  of  silence  and  secrecy. 
Ignorant  men  have  treated  the  whole  as  a 
fiction;  but  this  has  arisen  from  the  five  years’ 
probation  to  which  they  subject  even  well- 
qualified  novices  before  they  are  admitted  to 
the  higher  mysteries,  and  within  this  period 
they  are  to  learn  how  to  govern  their  own 
tongues.” 

Maine.  Until  the  year  1820,  the  District 
of  Maine  composed  a part  of  the  political 


MAITRE 


MAN 


461 


territory  of  the  State  of  MassachuBetts,  and  its 
Lodges  were  under  the  obedience  of  the  Grand 
Lodge  of  Massachusetts.  In  that  year,  a 
political  division  having  taken  place,  ^ and 
Maine  having  been  erected  into  an  inde- 
pendent State,  the  Masons  of  Maine  took  the 
preliminary  steps  toward  an  independent 
Masonic  organization,  in  obedience  to  the 
universally  recognized  law  that  political 
territory  makes  Masonic  territory,  and  that 
changes  of  political  jurisdiction  are  followed 
by  corresponding  changes  of  Masonic  jurisdic- 
tion. A memorial  was  addressed  to  the 
Grand  Lodge  of  Massachusetts  praying  for 
its  consent  to  the  organization  of  an  inde- 
pendent Grand  Lodge  and  a just  division  of 
the  charity  and  other  funds.  A favorable 
response  having  been  received,  a convention 
was  held  at  Portland  on  June  1,  1820,  consist- 
ing of  delegates  from  twenty-four  Lodges, 
when  the  Grand  Lodge  of  Maine  was  organ- 
ized, and  William  King  elected  Grand  Master. 

The  Grand  Royal  Arch  Chapter  was  organ- 
ized in  1821,  the  Grand  Council  of  Royal  Arch 
Masons  in  1855,  and  the  Grand  Commandery 
in  1852. 

Maltre  Ma^on.  The  name  of  the  Third 
Degree  in  French. 

Maltresse  Agissante.  Acting  Mistress. 
The  title  of  the  presiding  officer  of  a female 
Lodge  in  the  Egyptian  Rite  of  Cagliostro. 

Maitresse  Ma^on.  The  Third  Degree  of 
the  French  Rite  of  Adoption.  We  have  no 
equivalent  word  in  English.  It  signifies  a 
Mistress  in  Masonry. 

Maitrise.  This  expressive  word  wants  an 
equivalent  in  English.  The  French  use  la 
Maitrise  to  designate  the  Third  or  Master’s 
Degree. 

Major.  The  Sixth  Degree  of  the  German 
Rose  Croix. 

Major  Illuminate.  {Illuminatus  Major.) 
The  Eighth  Degree  of  the  Illuminati  of  Ba- 
varia. 

Majority.  Elections  in  Masonic  bodies 
are  as  a general  rule  decided  by  a majority  of 
the  votes  cast.  A plurality  vote  is  not  ad- 
missible unless  it  has  been  provided  for  by  a 
special  by-law. 

Make.  “ To  make  Masons  ” is  a very 
ancient  term;  used  in  the  oldest  charges 
extant  as  synonymous  with  the  verb  to  in- 
itiate or  receive  into  the  Fraternity.  It  is 
found  in  the  Lansdowne  MS.,  whose  date 
is  the  latter  half  of  the  sixteenth  century. 
“These  be  all  the  charges  . . . read  at  the 
making  of  a Mason.” 

Malach.  An  angel.  A significant 

word  in  the  high  degrees.  Lenning  gives  it 
as  Melek  or  Melech. 

Malachi  or  Malachlas.  The  last  of  the 
prophets.  A significant  word  in  the  Thirty- 
second  Degree  of  the  Scottish  Rite. 

Malcolm  III.  (King  of  Scotland.)  Re- 
ported to  have  chartered  the  Lodge  “St. 
John  of  Glasgow  ” in  the  year  1051. 

Malcolm  Canmore  Charter.  See  Manu- 
scripts, Apocr.uphcU, 


Mallei.  One  of  the  working-tools  of  a 
Mark  Master,  having  the  same  emblematic 
meaning  as  the  common  gavel  in  the  Entered 
Apprentice’s  Degree.  It  teaches  us  to  correct 
the  irregularities  of  temper,  and,  hke  enlight- 
ened reason,  to  curb  the  aspirations  of  un- 
bridled ambition,  to  depress  the  malignity 
of  envy,  and  to  moderate  the  ebullition  of 
anger.  It  removes  from  the  mind  all  the  ex- 
crescences of  vice,  and  fits  it,  as  a weU-wrought 
stone,  for  that  exalted  station  in  the  great 
temple  of  nature  to  which,  as  an  emanation 
of  the  Deity,  it  is  entitled. 

The  mallet  or  setting  maul  is  also  an  emblem 
of  the  Third  Degree,  and  is  said  to  have  been 
the  implement  by  which  the  stones  were  set 
up  at  the  Temple.  It  is  often  improperly 
confounded  with  the  common  gavel. 

The  French  Masons,  to  whom  the  word 
gavel  is  unknown,  uniformly  use  maillet,  or 
mallet,  in  its  stead,  and  confound  its  sym- 
bolic use,  as  the  implement  of  the  presiding 
officer,  with  the  mallet  of  the  English  and 
American  Mark  Master. 

Malta.  Anciently,  MeJita.  A small  island 
in  the  Mediterranean  Sea,  which,  although 
occupying  only  about  170  sq.  miles,  possessed 
for  several  centuries  a greater  degree  of 
celebrity  than  was  attached  to  any  other 
territory  of  so  little  extent.  It  is  now  a pos- 
session of  the  British  Government,  but  was 
occupied  from  1530  to  1798  by  the  Knights 
Hospitalers,  then  called  Knights  of  Malta, 
upon  whom  it  was  conferred  in  the  former 
year  by  Charles  V. 

Malta,  Cross  of.  See  Cross,  Maltese. 

Malta,  Knight  of.  See  Knight  of  Malta, 

Maltese  Cross.  See  Cross,  Maltese.^ 

Man.  1.  Man  has  been  called  the  micro- 
cosm, or  little  world,  in  contradistinction  to 
the  macrocosm,  or  great  world,  by  some 
fanciful  writers  on  metaphysics,  by  reason 
of  a supposed  correspondence  between  the 
different  parts  and  qualities  of  his  nature  and 
those  of  the  universe.  But  in  Masonic  sym- 
bolism the  idea  is  borrowed  from  Christ  and 
the  Apostles,  who  repeatedly  refer  to  man  as 
a symbol  of  the  Temple. 

2.  A man  was  inscribed  on  the  standard  of 
the  tribe  of  Reuben,  and  is  borne  on  the  Royal 
Arch  banners  as  appropriate  to  the  Grand 
Master  of  the  second  veil.  It  was  also  the 
charge  in  the  third  quarter  of  the  arms  of  the 
Atholl  Grand  Lodge. 

3.  Der  Mann,  or  the  man,  is  the  Second 
Degree  of  the  German  Union. 

4.  To  be  “a  man,  not  a woman,”  is  one  of 
the  qualifications  for  Masonic  initiation.  It 
is  the  first,  and  therefore  the  most  important, 
qualification  mentioned  in  the  ritual. 

Man  or  Perfected  Creation.  The  syna- 
bol  representing  perfected  creation,  which  is 
“very  common  on  ancient  Hindu  monuments 
in  China,”  embraces  so  many  of  the  Masonic 
emblems,  and  so  directly  refers  to  several  of 
the  elementary  principles  taught  in  philo- 
sophic Masonry,  that  it  is  here  introduced 
with  its  explanations.  Forlong,  in  his  Faiths 
of  Man.  gives  this  arrangement; 


462 


MAN 


MANITOBA 


A — is  the  Earthy  or  foundation  on  which  all 
build. 

Wa — Water,  as  in  an  egg,  or  as  condensed 
fire  and  ether. 

Ra — Fire,  or  the  elements  in  motion. 

Ka — Air,  or  wind — Juno,  or  Jo  ni;  a con- 
densed element. 

Cha — Ether,  or  Heaven,  the  cosmical 
Former. 

This  figure  is  frequently  found  in  India: 

Ether,  or  Heaven, 

Air, 

Pir^ 


Water, 


Earth. 


As  these  symbols  are  readily  interpretable 
by  those  conversant  with  Masonic  hiero- 
glyphs, it  may  be  seen  that  the  elements,  in 
their  ascending  scale,  show  the  perfected 
creation.  Forlong  remarks  that  ‘‘as  it  was 
difficult  to  show  the  All-'pervading  Ether, 
Egypt,  for  this  purpose,  surrounded  her 
figures  with  a powder  of  stars  instead  of 
flame,  which  on  Indra's  garments  were  Yonis. 
This  figure  gradually  developed,  becoming 
in  time  a very  concrete  man,  standing  on  two 
legs  instead  of  a square  base — ^the  horns  of  the 
crescent  (Air),  being  outstretched,  formed  the 
arms,  and  the  refulgent  Flame  the  head,  which, 
with  the  Greeks  and  Romans,  represented  the 
Sun,  or  Fire,  and  gives  Light  to  all.  To  this 
being,  it  was  claimed,  there  were  given  seven 
senses;  and  thus,  perfect  and  erect,  stood 
Man,  rising  above  the  animal  state.” 

The  seven  senses  were  seeing,  hearing, 
tasting,  feeling,  smelling,  understanding,  and 
speech.  See  Ecclesiasticus  xvii.  5: 

“The  Lord  created  man,  and  they  received 
the  use  of  the  five  operations  of  the  Lord; 
and  in  the  sixth  place  he  imparted  (to)  them 
understanding,  and  in  the  seventh  speech,  an 
interpreter  of  the  cogitations  thereof.” 

The  words  “seven  senses  ” also  occur  in  the 
poem  of  Taliesin,  called  “Y  Bid  Mawr,  or  the 
Macrocosm”  {Brit.  Mag.,  vol.  21,  p.  30).  See 
further  the  “Mysterium  Magnum”  of  Jacob 
Boehmen,  which  teaches  “how  the  soul  of 
man,  or  his  inward  holy  body,”  was  com- 
pounded of  the  seven  properties  under  the  in- 
fluence of  the  seven  planets: 

“I  will  adore  my  Father, 

My  God,  my  Supporter, 

Who  placed,  throughout  my  head, 

The  soul  of  my  reason. 

And  made  for  my  perception 
My  seven  faculties 

Of  Fire,  and  Earth,  and  Water,  and  Air, 


And  mist,  and  flowers. 

And  the  southerly  wind, 

As  it  were  seven  senses  of  reason 
For  my  Father  to  impel  me: 

With  the  first  I shall  be  animated. 

With  the  second  I shall  touch. 

With  the  third  I shall  cry  out. 

With  the  fourth  I shall  taste. 

With  the  fifth  I shall  see, 

With  the  sixth  I shall  hear. 

With  the  seventh  I shall  smell.” 

[C.  T.  McClenachan.] 

Mandate.  That  which  is  commanded. 
The  Benedictine  editors  of  Du  Cange  define 
mandatum  as  ‘‘breve  aut  edictum  regium,” 
i.  e.,  a royal  brief  or  edict,  and  mandamentum 
as  “hterse  quibus^  magistratus  aliquid  man- 
dat,” i.  e.,  letters  in  which  a magistrate  com- 
mands anything.  Hence  the  orders  and 
decrees  of  a Grand  Master  or  a Grand  Lodge 
are  called  mandates,  and  implicit  obedience 
to  them  is  of  Masonic  obligation.  There  is 
an  appeal,  yet  not  a suspensive  one,  from  the 
mandate  of  a Grand  Master  to  the  Grand 
Lodge,  but  there  is  none  from  the  latter. 

Mango.  The  branches  of  this  tree  are  a 
prominent  feature  in  aU  Eastern  religious 
ceremonies.  The  mango  is  the  apple-tree  of 
India,  with  which  man,  in  Indian  tale, 
tempted  Eve. 

Mangourit,  Michel  Ange  Bernard  de. 

A distinguished  member  of  the  Grand 
Orient  of  France.  He  founded  in  1776,  at 
Rennes,  the  Rite  of  Sublimes  Elus  de  la  Verite, 
or  Sublime  Elects  of  Truth,  and  at  Paris  the 
androgynous  society  of  Dames  of  Mount 
Thabor.  He  also  created  the  Masonic  Liter- 
ary Society  of  Free  Thinkers,  which  existed 
for  three  years.  He  delivered  lectures  which 
were  subsequently  published  under  the  title 
of  Cours  de  Philosophie  Magonnique,  in  500 
pp.,  4to.  He  also  delivered  a great  many 
lectures  and  discourses  before  different  Lodges, 
several  of  which  were  published.  He  died,  after 
a long  and  severe  illness,  February  17,  1829. 

Manichseans.  (Also  termed  Gnostics.) 
A sect  taking  its  rise  in  the  middle  of  the 
third  century,  whose  belief  was  in  two  eternal 
principles  of  good  and  evil.  They  derived  their 
name  from  Manes,  a philosopher  of  Persian 
birth,  sometimes  called  Manichasus.  Of  the 
two  principles,  Ormudz  was  the  author  of  the 
good,  while  Ahriman  was  the  master  spirit  of 
evil.  The  two  classes  of  neophytes  were,  the 
true,  siddi  kun;  the  listeners,  samma  un. 

Manicheens,  Les  Freres.  A secret  Italian 
society,  founded,  according  to  Thory  {Acta 
Lat.,  i.,  325)  and  Clavel  {Hist.^ Pitt.,  p.  407),  in 
the  eighteenth  century,  at  which  the  doctrines 
of  Manes  were  set  forth  in  several  grades. 

Manitoba.  In  1864  a dispensation  was 
issued  over  the  signature  of  M.  W.  Bro.  A.  T. 
Pierson,  then  Grand  Master  of  Masons  in 
Minnesota,  and  “Northern  Light”  Lodge  was 
organized  at  Fort  Garry  (Winnipeg),  with 
Bro.  Dr.  John  Schultz,  Worshipful  Master, 
A.  G.  B.  Bannatyne,  S.  W.,  and  Wm.  Inkster, 
J.  W. 

In  1867  Bro.  Bannatyne  was  elected  W.  M. 
and  the  Lodge  went  out  of  existence  shortly 


MANN 


MANUAL 


463 


before  the  Red  River  insurrection.  At  this 
time,  the  country  was  claimed  by  the  “Hon. 
Hudson  Bay  Co.”;  but  when  the  transfer  was 
made  to  Canada  in  1870  and  the  Red  River 
Settlement,  as  it  was  then  known,  became  the 
Province  of  Manitoba,  the  Grand  Lodge  of 
Canada  assumed  jurisdiction  and  shortly 
afterward  issued  Charters  to  “Prince  Ru- 
pert’s” Lodge,  Winnipeg,  December,  1870, 
and  Lisgar  Lodge,  Selkirk. 

On  May  12.  1875,  the  three  Lodges  then 
existing,  viz.,  “Prince  Rupert,”  “Lisgar,”  and 
“Ancient  Landmark,”  held  a convention  and 
formed  the  “Grand  Lodge  of  Manitoba,” 
electing  M.  W.  Bro.  the  Rev.  Dr.  W.  C. 
Clarke  as  Grand  Master.  [Will  H.  Whyte.] 

Mann,  Der.  The  Man,  the  second  grade 
of  the  “Deutsche  Union.” 

Manna,  Pot  of.  Among  the  articles  laid 
up  in  the  Ark  of  the  Covenant  by  Aaron  was  a 
Pot  of  Manna.  In  the  substitute  ark,  com- 
memorated in  the  Royal  Arch  Degree,  there 
was,  of  course,  a representation  of  it.  Manna 
has  been  considered  as  a symbol  of  life;  not 
the  transitory,  but  the  enduring  one  of  a future 
world.  Hence  the  Pot  of  Manna,  Aaron’s 
rod  that  budded  anew,  and  the  Book  of  the 
Law,  which  teaches  Divine  Truth,  aU  found 
together,  are  appropriately  considered  as  the 
symbols  of  that  eternal  life  which  it  is  the 
design  of  the  Royal  Arch  Degree  to  teach. 

Manningham,  Thomas.  Dr.  Thomas 
Manningham  was  a physician,  of  London,  of 
much  repute  in  the  last  century.  He  took  an 
active  interest  in  the  concerns  of  Freemasonry, 
being  Deputy  Grand  Master  of  England, 
1752-6.  According  to  Oliver  {Revelations  of 
a Square,  p.  86),  he  was  the  author  of  the 
prayer  now  so  weU  known  to  the  Fraternity, 
which  was  presented  by  him  to  the  Grand 
Lodge,  and  adopted  as  a form  of  prayer  to  be 
used  at  the  initiation  of  a candidate.  Before 
that  period,  no  prayer  was  used  on  such  oc- 
casions, and  the  one  composed  by  Manning- 
ham  (Oliver  says  with  the  assistance  of  Ander- 
son, which  is  doubtful,  as  Anderson  died  in 
1739)  is  here  given  as  a document  of  the 
time.  It  will  be  seen  that  in  our  day  it  has 
been  somewhat  modified,  Preston  malang  the 
first  change;  and  that,  originally  used  as  one 
prayer,  it  has  since  been  divided,  in  this  coun- 
try at  least,  into  two,  the  first  part  being  used 
as  a prayer  at  the  opening  of  a Lodge,  and  the 
latter  at  the  initiation  of  a candidate. 

“Most  Holy  and  Glorious  Lord  God,  thou 
Architect  of  heaven  and  earth,  who  art  the 
giver  of  all  good  gifts  and  graces;  and  hath 
promised  that  where  two  or  three  are  gathered 
together  in  thy  Name,  thou  wilt  be  in  the  midst 
of  them;  in  thy  Name  we  assemble  and  meet 
together,  most  humbly  beseeching  thee  to 
bless  us  in  all  our  undertakings:  to  give  us 
thy  Holy  Spirit,  to  enlighten  our  minds  with 
wisdom  and  understanding;  that  we  may 
know  and  serve  thee  aright,  that  all  our 
doings  may  tend  to  thy  glory  and  the  salva- 
tion of  our  souls.  And  we  beseech  thee,  O 
Lord  God,  to  bless  this  our  present  under- 
taking, and  to  grant  that  this  our  Brother 


may  dedicate  his  life  to  thy  service,  and  be  a 
true  and  faithful  Brother  amongst  us.  Endue 
him  with  Divine  wisdom,  that  he  may,  with 
the  secrets  of  Masonry,  be  able  to  unfold  the 
mysteries  of  godliness  and  Christianity.  This 
we  humbly  beg,  in  the  name  and  for  the  sake 
of  Jesus  Christ  our  Lord  and  Saviour,  Amen.” 

Dr.  Manningham  rendered  other  important 
services  to  Masonry  by  his  advocacy  of 
healthy  reforms  and  his  determined  opposi- 
tion to  the  schismatic  efforts  of  the  “Ancient 
Masons.’]  ^ He  died  February  3,  1794.  The 
third  edition  of  the  Book  of  Constitutions 
(1756)  speaks  of  him  in  exalted  terms  as  “a 
diligent  and  active  officer  ” (p.  258.)  Two 
interesting  letters  written  by  Dr.  Manning- 
ham are  given  at  length  in  Gould’s  Concise 
History  of  Freemasonry  (pp.  328-334)  ; one 
dated  December  3,  1756,  and  addressed  to 
what  was  then  the  Provincial  Grand  Lodge  of 
Holland,  refusing  leave  for  the  holding  of 
Scotch  Lodges  and  pointing  out  that  Free- 
masonry is  the  same  in  all  parts  of  the 
world;  and  another  dated  July  12,  1757,  also 
dealing  with  the  so-called  Scotch  Masonry, 
and  explaining  that  its  orders  of  Knighthood 
were  unknown  in  England,  where  the  only 
Orders  known  are  those  of  Masters,  Fellow- 
Crafts,  and  Apprentices.  [E.  L.  H.] 

Mantle.  ^ A dress  placed  over  all  the 
others.  It  is  of  very  ancient  date,  being  a 
part  of  the  costume  of  the  Hebrews,  Greeks, 
and  Romans.  Among  the  Anglo-Saxons  it 
was  the  decisive  mark  of  military  rank,  being 
confined  to  the  cavalry.  In  the  Medieval 
ages,  and  on  the  institution  of  chivalry,  the 
long,  trailing  mantle  was  especially  reserved 
as  one  of  the  insignia  of  knighthood,  and  was 
worn  by  the  knight  as  the  most  august  and 
noble  decoration  that  he  could  have,  when  he 
was  not  dressed  in  his  armor.  The  general 
color  of  the  mantle,  in  imitation  of  that  of  the 
Roman  soldiers,  was  scarlet,  which  was  lined 
with  ermine  or  other  precious  furs.  But  some 
of  the  Orders  wore  mantles  of  other  colors. 
Thus  the  Knights  Templar  were  clothed  with 
a white  mantle  having  a red  cross  on  the 
breast,  and  the  Knights  Hospitalers  a black 
mantle  with  a white  cross.  The  mantle  is 
still  worn  in  England  and  other  countries  of 
Europe  as  a mark  of  rank  on  state  occasions 
by  peers,  and  by  some  magistrates  as  a 
token  of  official  rank. 

Mantle  of  Honor.  The  mantle  worn  by 
a knight  was  called  the  Mantle  of  Honor. 
This  mantle  was  presented  to  a knight  when- 
ever he  was  made  by  the  king. 

Mann.  By  reference  to  the  Book  of  the 
Dead,  it  will  be  found  that  this  word  covers 
an  ideal  space  corresponding  to  the  word 
west,  in  whose  bosom  is  received  the  setting 
sun.  (See  Truth.) 

Manual.  Relating  to  the  hand,  from  the 
Latin  manus,  a hand.  See  the  Masonic  use 
of  the  word  in  the  next  two  articles. 

Manual  Point  of  Entrance.  Masons  are, 
in  a peculiar  manner,  reminded,  by  the  hand, 
of  the  necessity  of  a prudent  and  careful 
observance  of  all  their  pledges  and  duties,  and 


464 


MANUAL 


MANUSCRIPTS 


hence  this  organ  suggests  certain  symbolic  in- 
structions in  relation  to  the  vii’tue  of  prudence. 

Manual^  Slga.  In  the  early  English 
lectures  this  term  is  applied  to  what  is  now 
called  the  Manual  Point  of  Entrance. 

Manuscripts.  Anderson  tells  us,  in  the 
second  edition  of  his  Constitutions,  that  in 
the  year  1717  Grand  Master  Payne  “desired 
any  brethren  to  bring  to  the  Grand  Lodge  any 
old  writings  and  records  concerning  Masons 
and  Masonry,  in  order  to  show  the  usages  of 
ancient  times,  and  several  old  copies  of  the 
Gothic  Constitutions  were  produced  and 
collated”  {Constitutions,  1738,  p.  110);  but 
in  consequence  of  a jealous  supposition  that 
it  would  be  wrong  to  commit  anything  to 
print  which  related  to  Masonry,  an  act  of 
Masonic  vandalism  was  perpetrated.  For 
Anderson  further  informs  us  that  in  1720,  “at 
some  private  Lodges,  several  ver^  valuable 
manuscripts  (for  they  had  nothmg  yet  in 
print),  concerning  the  Fraternity, their  Lodges, 
Regulations,  Charges,  Secrets,  and  Usages, 
(particularly  one  written  by  Mr.  Nicholas 
Stone,  the  Warden  of  Inigo  Jones,)  were  too 
hastily  burnt  by  some  scrupulous  Brothers, 
that  those  papers  might  not  fall  into  strange 
hands.”  {Ihid.  p..  111.) 

The  recent  labors  of  Masonic  scholars  in 
England,  among  whom  the  late  WiUiam  James 
Hughan  deserves  especial  notice,  have  suc- 
ceeded in  rescuing  many  of  the  old  Masonic 
manuscripts  from  oblivion,  and  we  are  now 
actually  in  possession  of  more  of  these  hereto- 
fore unpublished  treasures  of  the  Craft  than 
were  probably  accessible  to  Anderson  and  his 
contemporaries.  (See  Records,  Old.) 

Manuscripts,  Apocryphal.  There  are 
certain  documents  that  at  various  times  have 
been  accepted  as  genuine,  but  which  are  now 
rejected,  and  considered  to  be  fabrications,  by 
most,  if  not  by  all,  critical  Masonic  writers. 

The  question  of  their  authenticity  has  been 
thoroughly  gone  into  by  R.  F.  Gould  in  Ch. 
XI.  of  his  History  of  Freemasonry,  and  he 
places  them  all  “ within  the  category  of  Apoc- 
ryphal MSS.” 

The  first  is  the  “ Leland-Locke  MS.”  (See 
Leland  MS.)  The  second  is  the  “Steinmetz 
Catechism,”  given  by  Krause  as  one  of  the 
three  oldest  documents  belonging  to  the  Craft, 
but  of  which  Gould  says,  “there  appears  to  me 
nothing  in  the  preceding  ‘examination’  (or 
catechism)  that  is  capable  of  sustaining  the 
claims  to  antiquity  which  have  been  ad- 
vanced on  its  behalf.”  The  third  is  the 
Malcolm  Canmore  Charter,  which  came  to  light 
in  1806,  consequent  upon  the  “claim  of  the 
‘Glasgow  Freemen  Operative  St.  John’s 


Lodge’  to  take  precedence  of  the  other  Lodges 
in  the  Masonic  procession,  at  the  laying  of  the 
foundation-stone  of  Nelson’s  monument  on 
‘Glasgow  Green,’  although  at  that  time  it 
was  an  independent  organization.”  Accord- 
ing to  the  Charter,  the  Glasgow  St.  John’s 
Lodge  was  given  priority  over  all  the  other 
Lodges  in  Scotland  by  Malcolm  III.,  King  of 
Scots,  in  1051.  The  controversy  as  to  the 
document  was  hvely,  but  finally  it  was  pro- 
nounced to  be  a manufactured  parchment, 
and  the  Grand  Lodge  of  Scotland  declined  to 
recognize  it  of  value.  The  fourth  MS.  is  that 
of  Ejause,  known  as  Prince  Edwin's  Constitu- 
tion of  926,  Upon  this  unquestioned  reliance 
had  for  decades  been  placed,  then  it  came 
to  be  doubted,  and  is  now  httle  credited  by 
inquiring  Masons.  Bro.  Gould  closes  his  re- 
cital of  criticisms  with  the  remark:  “The 
original  document,  as  commonly  happens  in 
forgeries  of  this  description,  is  missing;  and 
how,  under  all  the  circumstances  of  the  case 
Krause  could  have  constituted  himself  the 
champion  of  its  authenticity,  it  is  diflScult  to 
conjecture.  Possibly,  however,  the  explana- 
tion may  be,  that  in  impostures  of  this  char- 
acter, credulity,  on  the  one  part,  is  a strong 
temptation  to  deceit  on  the  other,  especially 
to  deceit  of  which  no  personal  injury  is  the 
consequence,  and  which  flatters  the  student  of 
old  documents  with  his  own  ingenuity.”  These 
remarks  are  specially  quoted  as  relating  to 
almost  all  apocryphal  documents.  The  fifth  is 
the  Charter  of  Cologne,  a document  in  cipher, 
bearing  the  date  June  24,  1535,  as  to  which 
see  Cologne,  Charter  of.  The  sixth  is  the  Lar- 
menius  Charter,  or  The  Charter  of  Transmission, 
upon  which  rest  the  claims  of  the  French 
Order  of  the  Temple  to  being  the  lineal  suc- 
cessors of  the  historic  Knights  Templar,  for 
which  Temple,  Order  of  the.  [E.  L.  H.] 
Manuscripts,  Old.  The  following  is  a 
list,  arranged  as  far  as  possible  in  sequence 
of  age,  of  the  old  Masonic  MSS.,  now  usually 
known  as  the  Old  Charges.  They  generally 
consist  of^  three  parts — first,  an  opening 
prayer  or  invocation;  second,  the  legendary 
history  of  the  Craft;  third,  the  peculiar  statutes 
and  duties,  the  regulations  and  observances, 
incumbent  on  Masons.  There  is  no  doubt 
that  they  were  read  to  candidates  on  their 
initiation,  and  probably  each  Lodge  had  a 
copy  which  was  used  for  this  pmpose.  The 
late  Bro.  W.  J.  Hughan  made  a special  study 
of  these  old  MSS.,  and  was  instrumental  in  dis- 
covering a great  many  of  them;  and  his  book 
The  Old  Charges  of  British  Freemasons,  pub- 
lished in  1895,  is  the  standard  work  on  the 
subject. 


No.  Name.  Date.  Ovmer.  When  and  Where  Published. 

1.  Regius  (also  Halli well),  .circa  1390. . .British  Museum By  Mr.  Halliwell  in  1840  and  1844; 

by  Mr.  Whymper  in  1889;  by  the 
Quatuor  Coronati  Lodge  in  1889. 

2.  Cooke circa  1450. . .British  Museum By  Mr.  Cooke  in  1861 ; by  the  Quatuor 

Coronati  Lodge  in  1890. 

3.  Grand  Lodge,  No.  1....  1683  ..  .Grand  Lodge  of  England. ..  .By  W.  J.  Hughan,  in  Old  Charges. 

1872;  by  H.  Sadler,  in  Masonic  Facts 
and  Fictions,  1887;  in  Hist,  of 
Freemasonry  and  Concordant  Orders. 
1891;  by  the  Quatuor  Coronau 
Lodge  in  1892. 


MANUSCRIPTS 


MANUSCRIPTS 


465 


No 

4. 

Name. 

Lansdowne 

Date. 

5. 

York,  No.  1 

6. 

Wood 

..  1610  . 

7. 

John  T.  Thorp 

8. 

Sloane,  3848 

9. 

Sloane,  3323 

. . 1659  . 

10. 

Grand  Lodge,  No.  2. . 

..circa  1650. 

11. 

Harleian,  1942 

12. 

G.  W.  Baia 

13. 

Harleian,  2054 

14. 

Phillipps,  No.  1 

15. 

Phillipps,  No.  2 

16. 

17. 

Lochmore 

Buchanan 

18. 

Kilwinning 

19. 

Ancient  Stirling 

20. 

Taylor 

21. 

Atcheson  Haven 

22. 

Aberdeen 

23.' 

Melrose,  No.  2 

24. 

Henery  Heade 

25. 

Stanley 

26. 

Carson 

27. 

Antiquity 

28. 

Col.  Clerke 

29. 

William  Watson 

30. 

T.  W.  Tew 

31. 

Inigo  Jones 

32. 

Dumfries,  No.  1 

33. 

Dumfries,  No.  2 

34. 

Beaumont 

35. 

Dumfries,  No.  3 

..1675-1700., 

owner.  When  and  Where  Published. 

, .British  Museum In  Freemasons'  Quarterly  Review, 

1848;  in  Freemasons'  Magazine, 
1858;  in  Hughan’s  Old  Charges, 
1872;  by  the  Quatuor  Coronati 
Lodge  in  1890. 

.York  Lodge,  No.  236 In  Hughan’s  Old  Charges,  1872;  in 

Masonic  Magazine,  1873;  in  Ancient 
York  Masonic  Rolls,  1894. 

.Prov.  G.  Lodge  of  Worcester. In  Masonic  Magazine,  1881;  by  the 
Quatuor  Coronati  Lodge  in  1895. 

, . J.  T.  Thorp,  Esq.  (Leicester)  .In  Ars  Quatuor  Coronatorum,  vol.  ix., 
1898;  in  Lodge  of  Research  Trans- 
actions, 1898-99. 

.British  Museum In  Hughan’s  Old  Charges,  1872;  in  Ma- 

sonic Magazine,  1873;  by  the  Quat- 
uor Coronati  Lodge  in  1891. 

.British  Museum In  Hughan’s  Masonic  Sketches  and  Re- 

prints, 1871;  by  the  Quatuor  Coro- 
nati Lodge  in  1891. 

. Grand  Lodge  of  England ....  By  the  Quatuor  Coronati  Lodge  in 
1892. 

.British  Museum In  Freemasons'  Quarterly  Review,  1836; 

in  Hughan’s  Old  Charges,  1872;  by 
the  Quatuor  Coronati  Lodge  in  1890. 

.R.  Wilson,  Esq.  (Leeds) In  Ars  Quatuor  Coronatorum,  vol.  xx., 

1907. 

.British  Museum In  Hughan’s  Masonic  Sketches  and  Re- 

prints, 1871;  in  Masonic  Magazine, 
1873;  by  the  Quatuor  Coronati 
Lodge  in  1891. 

.Rev.  J.  E.  A.  Fenwick  (Chel- 
tenham)   By  the  Quatuor  Coronati  Lodge  in 

1894. 

. **  In  Masonic  Magazine,  1876;  in 

Archseological  Library,  1878;  by  the 
Quatuor  Coronati  Lodge  in  1894. 

.Prov.  G.  Lodge  of  Worcester.  In  Masonic  Magazine,  1882. 

.Grand  Lodge  of  England.  ..  .In  Gould’s  Hist,  of  Freemasonry,  by 
Quatuor  Coronati  Lodge  in  1892. 

.Mother  Kilwinning  Lodge 

(Scotland) In  Hughan’s  Masonic  Sketches  and  Re- 

prints, 1871;  in  Lyon’s  Hist,  of  the 
Lodge  of  Edinburgh,  1873. 

.Ancient  Stirling  Lodge  (Scot- 
land)   By  Hughan  in  1893. 

.Prov.  G.  Lodge  of  West 

Yorkshire In  Ars  Quatuor  Coronatorum,  vol.  xxi., 

1908. 

.G.  Lodge  of  Scotland In  Lyon’s  Hist,  of  the  Lodge  of  Edin- 

burgh, 1873. 

.Aberdeen  Lodge,  No.  1 iris . .In  Voice  of  Masonry,  Chicago,  U.  S.  A., 
1874;  in  Freemason,  1895. 

.Melrose  St.  John  Lodge,  No. 

1 bis  (Scotland) In  Masonic  Magazine,  1880;  in  Ver- 

non’s Hist,  of  F.  M.  in  Roxburgh, 
etc.,  1893. 

.Inner  Temple  Library  (Lon- 
don)  In  Ars  Quatuor  Coronatorum,  vol.  xxi., 

1908. 

.West  Yorkshire  Masonic  Li- 

braiy In  West  Yorkshire  Masonic  Reproduc- 

tions, 1893. 

.E.  T.  Carson,  Esq.  (Cincin- 
nati, U.  S.  A.) In  Masonic  Review  (Cincinnati),  1890; 

in  Freemasons'  Chronicle,  1890. 

.Lodge  of  Antiquity,  No.  2 

(London) In  Hughan’s  Old  Charges,  1872. 

.Grand  Lodge  of  England.  . . .In  Freemason,  1888;  in  Conder’s  Hole 
Crafte,  etc.,  1894. 

.West  Yorkshire  Masonic  Li- 
brary  In  Freemason,  1891;  in  West  Yorkshire 

Masonic  Reprints,  1891;  by  the 
Quatuor  Coronati  Lodge  in  1891. 

.West  Yorkshire  Masonic  Li- 
brary  In  Christmas  Freemason,  1888;  in 

West  Yorkshire  Masonic  Reprints, 
1889  and  1892. 

.Worcestershire  Masonic  Li- 
brary  In  Masonic  Magazine,  1881;  by  the 

Quatuor  Coronati  Lodge  in  1895. 

• Dumfries  Kilwinning  Lodge, 

No.  53  (Scotland) In  Smith’s  Hist,  of  the  Old  Lodge  of 

Dumfries,  1892. 

. “ In  Christmas  Freemason,  1892;  by 

Hughan,  in  1892. 

.Prov.  G.  Lodge  of  West 

Yorkshire In  Freemason,  1894. 

. “ In  Smith’s  Hi.st.  of  the  Old  Lodge  of 

Dumfries,  1892. 


466 


MANUSCRIPTS 


MANUSCRIPTS 


No. 

Name. 

Date. 

36. 

Hope 

,...1675-1700. 

37. 

T.  W.  Embleton ... 

38. 

York,  No.  5 

circa  1670., 

39. 

York,  No.  6 

....1675-1700., 

40. 

Colne,  No.  1 

....1675-1700. 

41. 

Clapham 

42. 

Hugh  an 

, ...1675-1700., 

43. 

Dauntesey 

44. 

Harris,  No.  1 



45. 

46. 

David  Ramsey . . , . . 
Langdale 

.:::  ••  : 

47. 

H.  F.  Beaumont . . . , 

48. 

Waistell 

. . . . 1693  . 

49. 

York,  No.  4 

. . . . 1693  . , 

50. 

51. 

Thomas  Foxcroft 1699 

Newcastle  College  Roll,  .ctreo  1700, , 

52. 

John  Strachan 

“ 

53. 

Alnwick 

54. 

York,  No.  2 

. . . . 1704  . 

55. 

Scarborough 

56. 

Colne,  No.  2 

57. 

58. 

Papworth 

Macnab 

. . . . 1722  . 

59. 

Haddon 

1723  . 

60. 

Phillipps,  No.  3. . . . 

1700-1725. 

61. 

Dumfries,  No.  4 . . . , 

1700-1725. 

62. 

Cama 

....1700-1725. 

63. 

64. 

Songhurst 

Spencer 

1726  . 

65. 

'Tho.  Carmick 

. . . . 1727  . 

66. 

Woodford 

67. 

Supreme  Council. . . 

68. 

Gateshead 

69. 

Rawiiason 

70. 

Probity 

Owner.  When  and  Where  Published. 

.Lodge  of  Hope,  No.  302 

(Bradford,  Yorkshire) In  Hughan’s  Old  Charges,  1872;  in 

West  Yorkshire  Masonic  Reprints, 

1892. 

..West  Yorkshire  Masonic  Li- 
brary  In  Christmas  Freemason,  1889;  in 

West  Yorkshire  Masonic  Reprints, 

1893. 

.York  Lodge,  No.  236 In  Masonic  Magazine,  1881;  in  Ancient 

York  Masonic  Constitutions,  1894. 

“ In  Masonic  Magazine,  1880;  in  Ancient 

York  Masonic  Constitutions,  1894. 

..Royal  Lancashire  Lodge,  No. 

116  (Colne,  Lancashire) . . .In  Christmas  Freemason,  1887. 

, .West  Yorkshire  Masonic  Li- 
brary  In  Freemason,  1890;  in  West  Yorkshire 

Masonic  Reprints,  1892. 

“ In  West  Yorkshire  Masonic  Reprints, 

1892;  in  Freemason,  1892  and  1911. 

.R.  Dauntesey,  Esq.  (Man- 
chester)   In  Keystone,  Philadelphia,  1886. 

, .Bedford  Lodge,  No.  157  (Lon- 
don)   In  Freemasons'  Chronicle,  1882. 

, .The  Library,  Hamburg In  Freemason,  1906. 

. .G.  W.  Bain,  Esq.  (Sunder- 
land)   In  Freemason,  1895. 

, .West  Yorkshire  Masonic  Li- 
brary  In  Freemason,  1894;  in  West  York- 

shire Masonic  Reprints,  1901. 

. . “ In  West  Yorkshire  Masonic  Reprints, 

1892. 

.York  Lodge,  No.  236 In  Hughan’s  Masonic  Sketches  and  Re- 

prints, 1871;  in  Ancient  York  Ma- 
sonic Rolls,  1894. 

.Grand  Lodge  of  England.  . . .In  Freemason,  1900. 

.Newcastle  College  of  Rosi- 

crucians By  F.  F.  Schnitger  in  1894. 

.Quatuor  Coronati  Lodge,  No. 

2076  (London) In  the  Transactions  of  the  Lodge  of  Re- 

search, 1899-1900. 

, .Mr.  Turnbull  (Alnwick) In  Hughan’s  Masonic  Sketches  and  Re- 

prints, 1871,  and  Old  Charges,  1872; 
by  the  Newcastle  College  of  Rosi- 
crucians  in  1895. 

, .York  Lodge,  No.  236 In  Hughan’s  Masonic  Sketches  and  Re- 

prints, 1871;  in  Ancient  York  Ma- 
sonic Rolls,  1894. 

. .G.  Lodge  of  Canada In  Philadelphia  Mirror  and  Keystone, 

1860;  in  Canadian  Masonic  Record, 
1874;  in  Masonic  Magazine,  1879; 
by  the  Quatuor  Coronati  Lodge  in 
1894;  in  Ancient  York  Masonic  Rolls, 

1894. 

, . Royal  Lancashire  Lodge, 

No.  116  (Colne,  Lanca- 
shire)   Has  not  been  reproduced. 

.W.  Papworth,  Esq.  (London) . In  Hughan’s  Old  Charges,  1872. 

, .West  Yorkshire  Masonic  Li- 
brary  In  West  Yorkshire  Masonic  Reprints, 

1896. 

, . J.  S.  Haddon,  Esq.  (Wel- 

ington) In  Hughan’s  Old  Charges,  1895, 

. , Rev.  J.  E.  A.  Fenwick  (Chel- 
tenham)   By  the  Quatuor  Coronati  Lodge  in 

1894. 

. . Dumfries  Kilwinning  Lodge, 

No.  53  (Scotland) In  Ars  Quatuor  Coronatorum,  vol.  v., 

1893. 

. .Quatuor  Coronati  Lodge,  No. 

2076  (London) By  the  Quatuor  Coronati  Lodge  in 

1891. 

. . “ Has  not  been  reproduced. 

. .E.  T.  Carson,  Esq,  (Cincin- 
nati, U.  S.  A.) In  Spencer’s  Old  Constitutions,  1871. 

. .P.  F.  Smith,  Esq.  (Pennsyl- 
vania)   In  Ars  Quatuor  Coronatorum,  vol.  xxii., 

1909. 

. .Quatuor  Coronati  Lodge,  No. 

2076  (London) A copy  of  the  Cooke  MS. 

. . Sunreme  Council,  33®  (Lon- 
don)  

. .Lodge  of  Industry,  No.  48 

(Gateshead,  Durham) In  Masonic  Magazine,  1875. 

. .Bodleian  Library  (Oxford). ..  In  Freemasons'  Monthly  Magazine, 
1855;  in  Masonic  Magazine,  1876;  in 
Ars  Quatuor  Coronatorum,  vol.  xi., 
1898. 

..Probity  Lodge,  No.  61  (Hali- 
fax, Yorkshire) In  Freemason,  1886;  in  West  Yorkshire 

Masonic  Reprints,  1892 


MARCHESHVAN 


MARIA 


4G7 


No.  Name.  Date.  Owner.  When  and  Where  Published. 

71.  Levander-York circa  1740... F.  W.  Levander,  Esq.  (Lon- 

don)   In  Ars  Quatuor  Coronatorum,  vol. 

xviii.,  1905. 

72.  Thistle  Lodge 1756  ...Thistle  Lodge,  No.  62  (Dum- 

fries, Scotland) Has  not  been  reproduced. 

73.  Melrose,  No.  3 1762  ...Melrose  St.  John,  No.  1 bis 

(Scotland) “ “ “ “ 

74.  Crane,  No.  1 1781  ...Cestrian  Lodge,  No.  425 

(Chester) In  Freemason,  1884. 

75.  Crane,  No.  2 1775-1800... 

76.  Harris,  No.  2 circa  1781 ...  British  Museum By  the  Quatuor  Coronati  Lodge  in 

1892. 

77.  Tunnah circa  1828. . .Quatuor  Coronati  Lodge,  No. 

2076  (London) Has  not  been  reproduced. 

78.  Wren 1852  ...Unknown In  Masonic  Magazine. 


Marcheshvan.  The  second 

month  of  the  Jewish  civil  year.  It  begins 
with  the  new  moon  in  November,  and  corre- 
sponds, therefore,  to  a part  of  that  month 
and  of  December. 

Marconis,  Gabriel  Mathieu,  more  fre- 
quently known  as  De  Negre,  from  his  dark 
complexion,  was  the  founder  and  first  G.  Mas- 
ter and  G.  Hierophant  of  the  Rite  of  Mem- 
phis, brought  by  Sam’l  Honis,  a native  of 
Cairo,  from  Egypt,  in  1814,  who  with  Baron 
Dumas  and  the  Marquis  de  la  Rogne,  founded 
a Lodge  of  the  Rite  at  Montauban,  France,  on 
April  30,  1815,  which  was  closed  March  7, 
1816.  In  a work  entitled  The  Sanctuary  of 
Memphis,  by  Jacques  Etienne  Marconis,  the 
author — presumptively  the  son  of  G.  M.  Mar- 
conis— who  styles  himself  the  founder  of  the 
Rite  of  Memphis,  thus  briefly  gives  an  account 
of  its  origin:  “The  Rite  of  Memphis,  or  Orien- 
tal Rite,  was  introduced  into  Europe  by 
Ormus,  a seraphic  priest  of  Alexandria  and 
Egyptian  sage,  who  had  been  converted  by 
St.  Mark,  and  reformed  the  doctrines  of  the 
Egyptians  in  accordance  with  the  principles 
of  Christianity.  The  disciples  of  Ormus  con- 
tinued until  1118  to  be  the  sole  guardians  of 
ancient  Egyptian  wisdom,  as  purified  by 
Christianity  and  Solomonian  science.  This 
science  they  communicated  to  the  Templars. 
They  were  then  known  by  the  title  of  Knights 
of  Palestine,  or  Brethren  Rose  Croix  of  the 
East.  In  them  the  Rite  of  Memphis  recog- 
nizes its  immediate  founders.” 

The  above,  coming  from  the  G.  Hierophant 
and  founder,  should  satisfy  the  most  scru- 
pulous as  to  the  conversion  of  Ormus  by  St. 
Mark,  and  his  then  introducing  the  Memphis 
Rite.  But  Marconis  continues  as  to  the  ob- 
ject and  intention  of  his  Rite:  “The  Masonic 
Rite  of  Memphis  is  a combination  of  the  an- 
cient mysteries;  it  taught  the  first  men  to 
render  homage  to  the  Deity.  Its  dogmas  are 
based  on  the  principles  of  humanity;  its  mis- 
sion is  the  study  of  that  wisdom  which  serves  to 
discern  truth;  it  is  the  beneficent  dawn  of  the 
development  of  reason  and  intelligence;  it  is  the 
worship  of  the  qualities  of  the  human  heart 
and  the  impression  of  its  vices;  in  fine,  it  is  the 
echo  of  religious  toleration,  the  union  of  all  be- 
lief, the  bond  between  all  men,  the  symbol  of 
sweet  illusions  of  hope,  preaching  the  faith  in 
God  that  saves,  and  the  charity  that  blesses.” 

We  are  further  told  by  the  Hierophant 


[E.  L.  H.] 

founder  that  “The  Rite  of  Memphis  is  the 
sole  depository  of  High  Masonry,  the  true 

rimitive  Rite,  the  Rite  par  excellence,  which 

as  come  down  to  us  without  any  alteration, 
and  is  consequently  the  only  Rite  that  can 
justify  its  origin  and  the  combined  exercise  of 
its  rights  by  constitutions,  the  authenticity  of 
which  cannot  be  questioned.  The  Rite  of 
Memphis,  or  Oriental  Rite,  is  the  veritable 
Masonic  tree,  and  all  systems,  whatsoever 
they  be,  are  but  detached  branches  of  this  in- 
stitution, venerable  for  its  great  antiquity,  and 
born  in  Egypt.  The  real  deposit  of  the  prin- 
ciples of  Masonry,  written  in  the  Chaldee  lan- 
guage, is  preserved  in  the  sacred  ark  of  the 
Rite  of  Memphis,  and  in  part  in  the  Grand 
Lodge  of  Scotland,  at  Edinburgh,  and  in  the 
Maronite  Convent  on  Mount  Lebanon.” 
“Brother  Marconis  de  Negre,  the  Grand  Hier- 
ophant, is  the  sole  consecrated  depositary  of 
the  traditions  of  this  Sublime  Order.” 

The  above  is  enough  to  reveal  the  character 
of  the  father  and  reputed  son  for  truth,  as  also 
of  the  institution  founded  by  them,  which, 
like  the  firefly,  is  seen  now  here,  now  there, 
but  with  no  steady  beneficial  light.  (See 
Memphis,  Rite  of.) 

Marconis,  Jacques  Etienne.  Born  at 
Montauban,  January  3,  1795;  died  at  Paris, 
November  21,  1868.  (See  Memphis,  Rite  of.) 

Marduk.  A victorious  warrior-god,  de- 
scribed on  one  of  the  Assyrian  clay  tablets  of 
the  British  Museum,  who  was  said  to  have  en- 
gaged the  monster  Tiamat  in  a cosmogonic 
struggle.  He  was  armed  with  a namzar  (grap- 
pling-hook),  ariktu  (lance),  shibbu  (lasso), 
qashtu  (bow),  zizpau  (club),  and  kabab 
(shield),  together  with  a dirk  in  each  hand. 

Maria  Theresa.  Empress  of  Austria,  who 
showed  great  hostility  to  Freemasonry,  pre- 
sumably from  religious  leanings  and  advisers. 
Her  husband  was  Francis  I.,  elected  Emperor 
of  Germany  in  1745.  He  was  a zealous  Mason, 
and  had  been  initiated  at  The  Hague  in  1731, 
at  a Special  Lodge,  at  which  Lord  Chesterfield 
and  Dr.  Desaguliers  were  present.  He  was 
raised  at  Houghton  Hall,  the  same  year,  while 
on  a visit  to  England.  He  assisted  to  found 
the  Lodge  “ Drei  Kanonen,”  at  Vienna,  consti- 
tuted in  1742.  During  the  forty  years’  reign 
of  Maria  Theresa,  Freemasonry  was  tolerated 
in  Vienna  doubtless  through  the  intercession 
of  the  Emperor.  It  is  stated  in  the  Pocket 
Companion  of  1754,  one  hundred  grenadiers 


46S 


MARK 


MARK 


were  sent  to  break  up  the  Lodge,  taking  twelve 
prisoners,  the  Emperor  escaping  by  a back 
staircase.  He  answered  for  and  freed  the 
twelve  prisoners.  His  son.  Emperor  Joseph, 
inherited  good-will  to  Masonry.  He  was  G. 
Master  of  the  Viennese  Masons  at  the  time  of 
liis  death. 

Mark.  The  appropriate  jewel  of  a Mark 
Master.  It  is  made  of  gold  or  silver,  usually 
of  the  former  metal,  and  must  be  in  the  form 
of  a keystone.  On  the  obverse  or  front  sur- 
face, the  device  or  “mark”  selected  by  the 
owner  must  be  engraved  within  a circle  com- 
posed of  the  following  letters:  H.  T.  W.  S. 
S.  T.  K.  S.  On  the  reverse  or  posterior  sur- 
face, the  name  of  the  owner,  the  name  of  his 
Chapter,  and  the  date  of  his  advancement, 
may  be  inscribed,  although  this  is  not  abso- 
lutely necessary.  The  “mark  ” consists  of  the 
device  and  surrounding  inscription  on  the  ob- 
verse. The  Mark  jewel,  as  prescribed  by  the 
Supreme  Grand  Chapter  of  Scotland,  is  of 
mother-of-pearl.  The  circle  on  one  side  is 
inscribed  with  the  Hebrew  letters 
and  the  circle  on  the  other  side  with  letters 
containing  the  same  meaning  in  the  vernac- 
ular tongue  of  the  country  in  which  the  Chap- 
ter is  situated,  and  the  wearer’s  mark  in  the 
center.  The  Hebrew  letters  are  the  initials 
of  a Hebrew  sentence  equivalent  to  the  Eng- 
lish one  familiar  to  Mark  Masons.  It  is  but  a 
translation  into  Hebrew  of  the  English  mys- 
tical sentence. 

It  is  not  requisite  that  the  device  or  mark 
should  be  of  a strictly  Masonic  character,  al- 
though Masonic  emblems  are  frequently  se- 
lected in  preference  to  other  subjects.  As 
soon  as  adopted  it  should  be  drawn  or  de- 
scribed in  a book  kept  by  the  Chapter  for  that 
purpose,  and  it  is  then  said  to  be  “recorded 
in  the  Book  of  Marks,”  after  which  time  it 
can  never  be  changed  by  the  possessor  for  any 
other,  or  altered  in  the  slightest  degree,  but 
remains  as  his  “mark  ” to  the  day  of  his  death. 

This  mark  is  not  a mere  ornamental  appen- 
dage of  the  degree,  but  is  a sacred  token  of  the 
rites  of  friendship  and  brotherly  love,  and  its 
presentation  at  any  time  by  the  owner  to  an- 
other Mark  Master,  would  claim,  from  the 
latter,  certain  acts  of  friendship  which  are  of 
solemn  obligation  among  the  Fraternity.  A 
mark  thus  presented,  for  the  purpose  of  ob- 
taining a favor,  is  said  to  be  'pledged;  though 
remaining  in  the  possession  of  the  owner,  it 
ceases,  for  any  actual  purposes  of  advantage, 
to  be  his  property;  nor  can  it  be  again  used  by 
him  until,  either  by  the  return  of  the  favor,  or 
with  the  consent  of  the  benefactor,  it  has  been 
redeemed;  for  it  is  a positive  law  of  the  Order, 
that  no  Mark  Master  shall  “pledge  his  mark  a 
second  time  until  he  has  redeemed  it  from  its 
previous  pledge.”  By  this  wise  provision,  the 
unworthy  are  prevented  from  making  an  im- 
proper use  of  this  valuable  token,  or  from  levy- 
ing contributions  on  their  hospitable  brethren. 
Marks  or  pledges  of  this  kind  were  of  frequent 
use  among  the  ancients,  under  the  name  of 
tessera  hospitalis  and  “arrhabo.”  The  nature 
of  the  tessera  hospitalis,  or,  as  the  Greeks 


called  it,  avfjL^oXoy,  cannot  be  better  described 
than  in  the  words  of  the  Scholiast  on  the 
Medea  of  Euri'pides,  v.  613,  where  Jason  prom- 
ises Medea,  on  her  parting  from  him,  to  send 
her  the  symbols  of  hospitality  which  should 
procure  her  a kind  reception  in  foreign  coun- 
tries. It  was  the  custom,  says  the  Scholiast, 
when  a guest  had  been  entertained,  to  break  a 
die  in  two  parts,  one  of  which  parts  was  re- 
tained by  the  guest,  so  that  if,  at  any  future 
period  he  required  assistance,  on  exhibiting 
the  broken  pieces  of  the  die  to  each  other,  the 
friendship  was  renewed.  Plautus,  in  one  of  his 
comedies,  gives  us  an  exemplification  of  the 
manner  in  which  these  tesserce  or  pledges  of  • 
friendship  were  used  at  Rome,  whence  it  ap- 
pears that  the  privileges  of  this  friendship 
were  extended  to  the  descendants  of  the  con- 
tracting parties.  Poenulus  is  introduced, 
inquiring  for  Agorastocles,  with  whose  family 
he  had  formerly  exchanged  the  tessera. 

Ag.  Siquidem  Antidimarchi  qujBria  adopta- 
titium. 

Ego  sum  ipsus  quern  tu  quaris. 

Pcen.  Hem!  quid  ego  audio? 

Ag.  Antidamae  me  gnatum  esse. 

Pain.  Si  ita  est,  tesseram 
Conferre  si  vis  hospitalem,  eccam,  attuli. 

Ag.  Agedum  hue  ostende ; est  par  probe ; nam 
habeo  domum. 

Poen.  O mi  hospes,  salve  multum;  nam  mihi 
tuus  pater, 

Pater  tuus  ergo  hospes,  Antidamas  fuit: 

Haec  mihi  hospitalis  tessera  cum  illo  fuit. 

PoenuL,  act.  v.,  s.  c.  2,  ver.  85. 

Ag.  Antidimarchus’  adopted  son. 

If  you  do  seek,  I am  the  very  man. 

Pcen.  How!  do  I hear  aright? 

Ag.  I am  the  son 
Of  old  Antidamus. 

Poen.  If  so,  I pray  you 
Compare  with  me  the  hospitable  die 
I’ve  brought  this  with  me. 

Ag.  Prithee,  let  me  see  it. 

It  is,  indeed,  the  very  counterpart 
Of  mine  at  home. 

Poen.  All  hail,  my  welcome  guest. 

Your  father  was  my  guest,  Antidamus. 

Your  father  was  my  honored  guest,  and  then 
This  hospitable  die  with  me  he  parted. 

These  tesserce,  thus  used,  like  the  Mark 
Master’s  mark,  for  the  purposes  of  perpetuat- 
ing friendship  and  rendering  its  union  more 
sacred,  were  constructed  in  the  following  m.an- 
ner:  they  took  a small  piece  of  bone,  ivory, 
or  stone,  generally  of  a square  or  cubical  form, 
and  dividing  it  into  equal  parts,  each  wrote 
his  own  name,  or  some  other  inscription,  upon 
one  of  the  pieces;  they  then  made  a mutual 
exchange,  and,  lest  falling  into  other  hands  it 
should  give  occasion  to  imposture,  the  pledge 
was  preserved  with  the  greatest  secrecy,  and 
no  one  knew  the  name  inscribed  upon  it  ex- 
cept the  possessor. 

The  primitive  Christians  seem  to  have 
adopted  a similar  practise,  and  the  tessera  was 
carried  by  them  in  their  travels,  as  a means  of 
introduction  to  their  fellow  Christians.  A 
favorite  inscription  with  them  were  the  letters 
n.  T.  A.  n.,  being  the  initials  of  Uar-gp,  Ttos, 
Kyiov  livfvpa,  or  Father,  Son,  and  Holy  Ghost. 


MARK 


MARK 


469 


The  use  of  these  tesserce,  in  the  place  of  written 
certificates,  continued,  says  Dr.  Harris  {Diss. 
on  the  Tess.  Hosp.),  until  the  eleventh  cen- 
tury, at  which  time  they  are  mentioned  by 
Burchardus,  Archbishop  of  Worms,  in  a visi- 
tation charge. 

The  “arrhabo”  was  a similar  keepsake, 
formed  by  breaking  a piece  of  money  in  two. 
The  etymology  of  this  word  shows  distinctly 
that  the  Romans  borrowed  the  custom  of 
these  pledges  from  the  ancient  Israelites,  for 
it  is  derived  from  the  Hebrew  arabon,  a pledge. 

With  this  detail  of  the  customs  of  the 
ancients  before  us,  we  can  easily  explain  the 
well-known  passage  in  Revelation  ii.  17 : 
“To  him  that  overcometh  will  I give  a white 
stone,  and  in  it  a new  name  written,  which  no 
man  knoweth  saving  he  that  receiveth  it.” 
That  is,  to  borrow  the  interpretation  of  Har- 
ris, “To  him  that  overcometh  will  I give  a 
pledge  of  my  affection,  which  shall  constitute 
him  my  friend,  and  entitle  him  to  privileges 
and  honors  of  which  none  else  can  know  the 
value  or  the  extent.” 

Mark  Man.  According  to  Masonic  tradi- 
tion, the  Mark  Men  were  the  Wardens,  as  the 
Mark  Masters  were  the  Masters  of  the  Fellow- 
Craft  Lodges,  at  the  building  of  the  Temple. 
They  distributed  the  marks  to  the  workmen, 
and  made  the  first  inspection  of  the  work, 
which  was  afterward  to  be  approved  by  the 
overseers.  As  a degree,  the  Mark  Man  is  not 
recognized  in  the  United  States.  In  England 
it  is  sometimes,  but  not  generally,  worked  as 
preparatory  to  the  degree  of  Mark  Master. 
In  Scotland,  in  1778,  it  was  given  to  Fellow- 
Crafts,  while  the  Mark  Master  was  restricted 
to  Master  Masons.  It  is  not  recognized  in 
the  present  regulations  of  the  Supreme  Grand 
Chapter  of  Scotland.  Much  of  the  esoteric 
ritual  of  the  Mark  Man  has  been  incorporated 
into  the  Mark  Master  of  the  American  Sys- 
tem. 

Mark  Master.  The  Fourth  Degree  of  the 
American  Rite.  The  traditions  of  the  degree 
make  it  of  great  historical  importance,  since 
by  them  we  are  informed  that  by  its  influence 
each  Operative  Mason  at  the  building  of  the 
Temple  was  known  and  distinguished,  and  the 
disorder  and  confusion  which  might  otherwise 
have  attended  so  immense  an  undertaking 
was  completely  prevented.  Not  less  useful 
is  it  in  its  symbolic  signification.  As  illustra- 
tive of  the  Fellow-Craft,  the  Fourth  Degree  is 
particularly  directed  to  the  inculcation  of 
order,  regularity,  and  discipline.  It  teaches 
us  that  we  should  discharge  all  the  duties  of 
our  several  stations  with  precision  and  punc- 
tuality; that  the  wmrk  of  our  hands  and  the 
thoughts  of  our  hearts  should  be  good  and 
true — not  unfinished  and  imperfect,  not  sin- 
ful and  defective — but  such  as  the  Great 
Overseer  and  Judge  of  heaven  and  earth  wdll 
see  fit  to  approve  as  a worthy  oblation  from 
his  creatures.  If  the  Fellow-Craft’s  Degree  is 
devoted  to  the  inculcation  of  learning,  that  of 
the  Mark  Master  is  intended  to  instruct  us 
how  that  learning  can  most  usefully  and  ju- 
diciously be  employed  for  our  own  honor  and 


the  profit  of  others.  And  it  holds  forth  to  the 
desponding  the  encouraging  thought  that  al- 
though our  motives  may  sometimes  be  misin- 
te^reted  by  our  erring  fellow  mortals,  our  at- 
tainments be  underrated,  and  our  reputations 
be  traduced  by  the  envious  and  malicious, 
there  is  one,  at  least,  who  sees  not  with  the 
eyes  of  man,  but  may  yet  make  that  stone 
which  the  builders  rejected,  the  head  of  the 
corner.  The  intimate  connection  then,  be- 
tween the  Second  and  Fourth  degrees  of  Ma- 
sonry, is  this,  that  while  one  inculcates  the  nec- 
essary exercise  of  all  the  duties  of  life,  the 
other  teaches  the  importance  of  performing 
them  with  systematic  regularity.  The  true 
Mark  Master  is  a type  of  that  man  mentioned 
in  the  sacred  parable,  who  received  from  his 
master  this  approving  language — “Well  done, 
good  and  faithful  servant;  thou  hast  been 
faithful  over  a few  things,  I will  make  thee 
ruler  over  many  things:  enter  thou  into  the 
joys  of  thy  Lord.” 

In  America,  the  Mark  Master’s  is  the  first 
degree  given  in  a Royal  Arch  Chapter.  Its 
officers  are  a Right  Worshipful  Master,  Sen- 
ior and  Junior  Wardens,  Secretary,  Treas- 
urer, Senior  and  Junior  Deacons,  Master, 
Senior  and  Junior  Overseers.  The  degree 
cannot  be  conferred  when  less  than  six  are 
present,  who,  in  that  case,  must  be  the  first 
and  last  three  officers  above  named.  The 
working  tools  are  the  Mallet  and  Indenting 
Chisel  (which  see).  The  symbolic  color  is 
purple.  The  M.ark  Master’s  Degree  is  now 
given  in  England  under  the  authority  of  the 
Grand  Lodge  of  Mark  Masters,  which  was 
established  in  June,  1856,  and  is  a jurisdiction 
independent  of  the  Grand  Lodge.  The  officers 
are  the  same  as  in  America,  with  the  addition 
of  a Chaplain,  Director  of  Ceremonies,  As- 
sistant Director,  Registrar  of  Marks,  Inner 
Guard  or  Time  Keeper,  and  two  Stewards. 
Master  Masons  are  eligible  for  initiation.  Bro. 
Hughan  says  that  the  degree  is  virtually  the 
same  in  England,  Scotland,  and  Ireland.  It 
differs,  however,  in  some  respects  from  the 
American  degree. 

Mark  of  the  Craft,  Regular.  In  the 

Mark  Degree  there  is  a certain  stone  which  is 
said,  in  the  ritual,  not  to  have  upon  it  the  reg- 
ular mark  of  the  Craft.  This  expression  is  de- 
rived from  the  following  tradition  of  the  de- 
gree. At  the  building  of  the  Temple,  each 
workman  placed  his  own  mark  upon  his  own 
materials,  so  that  the  workmanship  of  every 
Mason  might  be  readily  distinguished,  and 
praise  or  blame  be  justly  awarded.  These 
marks,  according  to  the  lectures,  consisted  of 
mathematical  figures,  squares,  angles,  lines, 
and  perpendiculars,  and  hence  any  figure  of  a 
different  kind,  such  as  a circle,  would  not  be 
deemed  “the  regular  mark  of  the  Craft.” 
Of  the  three  stones  used  in  the  Mark  Degree, 
one  is  inscribed  with  a square  and  another 
with  a plumb  or  perpendicular,  because  these 
were  marks  familiar  to  the  Craft;  but  the 
third,  which  is  inscribed  with  a circle  and 
certain  hieroglyphics,  was  not  known,  and  was 
not,  therefore,  called  “regular.” 


470 


MARKS 


MARSHAL 


Marks  of  the  Craft.  In  former  times, 
Operative  Masons,  the  “Steinmetzen”  of 
Germany,  were  accustomed  to  place  some 
mark  or  sign  of  their  own  invention,  which, 
like  the  monogram  of  the  painters,  would 
seem  to  identify  the  work  of  each.  They  are 
to  be  found  upon  the  cathedrals,  churches, 
castles,  and  other  stately  buildings  erected 
since  the  twelfth  century,  or  a little  earlier, 
in  Germany,  France,  England,  and  Scotland. 
As  Mr.  Godwin  has  observed  in  his  History  in 
Ruins,  it  is  curious  to  see  that  these  marks 
are  of  the  same  character,  in  form,  in  all  these 
different  countries.  They  were  principally 
crosses,  triangles,  and  other  mathematical 
figures,  and  many  of  them  were  religious  sym- 
bols. Specimens  taken  from  different  build- 
ings supply  such  forms  as  follow. 

-f-  A X + 

+ ffl  ^ A 

H ik  X3 

The  last  of  these  is  the  well-known  vesica 
fiscis,  the  symbol  of  Christ  among  the  prim- 
itive Christians,  and  the  last  but  one  is  the 
Pythagorean  pentalpha.  A writer  in  the 
London  Times  (August  13,  1835)  is  incorrect  in 
stating  that  these  marks  are  confined  to  Ger- 
many, and  are  to  be  found  only  since  the 
twelfth  or  thirteenth  centuries.  More  recent 
researches  have  shown  that  they  existed  in 
many  other  countries,  especially  in  Scotland, 
and  that  they  were  practised  by  the  builders 
of  ancient  times.  Thus  Ainsworth,  in  his 
Travels  (ii-,  167),  tells  us,  in  his  description  of 
the  ruins  of  Al-Hadhv  in  Mesopotamia,  that 
“every  stone,  not  only  in  the  chief  building, 
but  in  the  walls  and  bastions  and  other  public 
monuments,  when  not  defaced  by  time,  is 
marked  with  a character  which  is  for  the  most 
part  either  a Chaldean  letter  or  numeral.” 
M.  Didron,  who  reported  a series  of  observa- 
tions on  the  subject  of  these  Masons’  marks  to 
the  Comite  Historique  des  Arts  et  Monumens  of 
Paris,  believes  that  he  can  discover  in  them 
references  to  distinct  schools  or  Lodges  of 
Masons.  He  divides  them  into  two  classes: 
those  of  the  overseers,  and  those  of  the 
men  who  worked  the  stones.  The  marks  of  the 
first  class  consist  of  monogrammatic  charac- 
ters; those  of  the  second,  are  of  the  nature  of 
symbols,  such  as  shoes,  trowels,  mallets,  etc. 

A correspondent  of  the  Freemasons'  Quar- 
terly Review  states  that  similar  marks  are  to  be 
found  on  the  stones  which  compose  the  walls 
of  the  fortress  of  Allahabad,  which  was  erected 
in  1542,  in  the  East  Indies.  “The  walls,”  says 
this  writer,  “are  composed  of  large  oblong 


blocks  of  red  granite,  and  are  almost  every- 
where covered  by  Masonic  emblems,  which 
evince  something  more  than  mere  ornament. 
They  are  not  confined  to  one  particular  spot, 
but  are  scattered  over  the  walls  of  the  fortress, 
in  many  places  as  high  as  thirty  or  forty  feet 
from  the  ground.  It  is  quite  certain  that 
thousands  of  stones  on  the  walls,  bearing 
these  IMasonic  symbols,  were  carved,  marked, 
and  numbered  in  the  quarry  previous  to  the 
erection  of  the  building,” 

In  the  ancient  buildings  of  England  and 
France,  these  marks  are  to  be  found  in  great 
abundance.  In  a communication,  on  this 
subject,  to  the  London  Society  of  Antiquaries, 
Mr.  Godwin  states  that,  “in  my  opinion, 
these  marks,  if  collected  and  compared  might 
assist  in  connecting  the  various  bands  of  op- 
eratives, who,  under  the  protection  of  the 
Church — mystically  united — spread  them- 
selves over  Europe  during  the  Middle  Ages, 
and  are  known  as  Freemasons.”  Mr.  Godwin 
describes  these  marks  as  varying  in  length 
from  two  to  seven  inches,  and  as  formed  by  a 
single  line,  slightly  indented,  consisting  chiefly 
of  crosses,  known  Masonic  symbols,  em- 
blems of  the  Trinity  and  of  eternity,  the 
double  triangle,  trowel,  square,  etc. 

The  same  writer  observes  that,  in  a conver- 
sation, in  September,  1844,  with  a Mason  at 
work  on  the  Canterbury  Cathedral,  he  “found 
that  many  Masons  {all  who  were  Freemasons) 
had  their  mystic  marks  handed  down  from 
generation  to  generation;  this  man  had  his 
mark  from  his  fether,  and  he  received  it  from 
his  grandfather.” 

Marrow  in  the  Bone.  An  absurd  corrup- 
tion of  a Jewish  word,  and  still  more  absurdly 
said  to  be  its  translation.  It  has  no  appro- 
priate signification  in  the  place  to  winch  it  is 
applied,  but  was  once  religiously  believed  in 
by  many  Masons,  who,  being  ignorant  of  the 
Hebrew  language,  accepted  it  as  a true  inter- 
pretation. It  is  now  universally  rejected  by 
the  intelligent  portion  of  the  Craft. 

Marseilles,  Mother  Lodge  of.  A Lodge 
was  established  in  1748,  at  Marseilles,  in 
France,  Thory  says,  by  a traveling  Mason, 
under  the  name  of  St.  Jean  d’Ecosse.  It 
afterward  assumed  the  name  of  Mother 
Lodge  of  Marseilles,  and  still  later  the  name 
of  Scottish  Mother  Lodge  of  France.  It 
granted  Warrants  of  its  own  authority  for 
Lodges  in  France  and  in  the  colonies;  among 
others  for  one  at  New  Orleans,  in  Louisiana. 

Marshal.  An  officer  common  to  several 
Masonic  bodies,  whose  duty  is  to  regulate  pro- 
cessions and  other  public  solemnities.  In 
Grand  bodies  he  is  called  a Grand  Marshal. 
In  the  American  Royal  Arch  System,  the  Cap- 
tain of  the  Host  acts  on  public  occasions  as 
the  Marshal.  The  Marshal’s  ensign  of  office  is 
a baton  or  short  rod.  The  office  of  Marshal 
in  State  affairs  is  very  ancient.  It  was  found 
in  the  court  of  the  Byzantine  emperors,  and  was 
introduced  into  England  from  France  at  the 
period  of  the  conquest.  His  badge  of  office 
was  at  first  a rod  or  verge,  which  was  afterward 
abbreviated  to  the  baton,  for,  as  an  old  writer 


MARTEL 


MASON 


471 


has  observed  (Thinne),  “the  verge  or  rod  was 
the  ensign  of  him  who  had  authority  to  reform 
evil  in  warre  and  in  peace,  and  to  see  quiet 
and  order  observed  among  the  people.” 

Martel.  Charles  Martel,  who  died  in  741, 
although  not  actually  king,  reigned  over 
France  under  the  title  of  Mayor  of  the  Palace. 
Rebold  (Hist.  Gen.,  p.  69)  says  that  “at  the 
request  of  the  Anglo-Saxon  kings,  he  sent 
workmen  and  Masters  into  England.”  The 
Operative  Masons  of  the  Middle  Ages  consid- 
ered him  as  one  of  their  patrons,  and  give  the 
following  account  of  him  in  their  Legend  of 
the  Craft.  “There  was  one  of  the  Royal  line 
of  France  called  Charles  Marshall,  and  he  was 
a man  that  loved  well  the  said  Craft  and  took 
upon  him  the  Rules  and  Manners,  and  after 
that  By  the  Grace  of  God  he  was  elect  to  be 
the  King  of  France,  and  when  he  was  in  his 
Estate,  he  helped  to  make  those  Masons  that 
were  now,  and  sett  them  on  Work  and  gave 
them  Charges  and  Manners  and  good  pay  as 
he  had  learned  of  other  Masons,  and  con- 
firmed them  a Charter  from  yeare  to  yeare  to 
hold  their  Assembly  when  they  would,  and 
Cherished  them  right  well,  and  thus  came  this 
Noble  Craft  into  France.”  (Lansdowne  MS.) 

Martha.  The  Fourth  Degree  of  the 
Eastern  Star;  a Rite  of  American  Adoptive 
Masonry. 

Martinism.  The  Rite  of  Martinism, 
called  also  the  Rectified  Rite,  was  instituted 
at  Lyons,  by  the  Marquis  de  St.  Martin,  a 
disciple  of  Martine25  Paschalis,  of  whose  Rite 
it  was  pretended  to  be  a reform.  Martinism 
was  divided  into  two  classes,  called  Temples, 
in  which  were  the  following  degrees : 

I.  Temple.  1.  Apprentice.  2.  Fellow- 
Craft.  3.  Master  Mason.  4.  Past  Master. 
5.  Elect.  6.  Grand  Architect.  7.  Mason  of 
the  Secret. 

II.  Temple.  8.  Prince  of  Jerusalem.  9. 
Knight  of  Palestine.  10.  Kadosh. 

The  degrees  of  Martinism  abounded  in  the 
reveries  of  the  Mystics.  (See  Saint  Martin.) 

Martin,  Louis  Claude  de  St.  See  Saint 
Martin. 

Martyr.  A title  bestowed  by  the  Tem- 
plars on  their  last  Grand  Master,  James  de 
Molay.  If,  as  Du  Cange  says,  the  Church 
sometimes  gives  the  title  of  martyr  to  men  of 
illustrious  sanctity,  who  have  suffered  death 
not  for  the  confession  of  the  name  of  Christ, 
but  for  some  other  cause,  being  slain  by  im- 
pious men,  then  De  Molay,  as  the  innocent 
victim  of  the  malignant  schemes  of  an  atro- 
cious pope  and  king,  was  clearly  entitled  to 
the  appellation. 

Martyrs,  Four  Crowned.  See  Four 

Crowned  Martyrs. 

Maryland.  Freemasonry  was  introduced 
into  Maryland,  in  1750,  by  the  Provincial 
Grand  Lodge  of  Massachusetts,  which  issued  a 
Charter  for  the  establishment  of  a Lodge  at 
Annapolis.  Five  other  Lodges  were  subse- 
quently chartered  by  the  Provincial  Grand 
Lodge  of  Pennsylvania,  and  one  in  1765,  at 
Joppa,  by  the  Grand  Lodge  of  England.  On 
the  31st  of  July,  1783,  these  five  Lodges  held  a 


convention  at  Talbot  Court-House,  and  in- 
formally organized  a Grand  Lodge.  But  as 
the  Lodge  at  Annapolis  had  tak^en  no  part 
in  this  movement,  another  convention  of  all 
the  Lodges  was  held  at  Baltimore  on  the  17th 
of  April,  1787,  and  the  Grand  Lodge  of  Mary- 
land was  duly  organized,  John  Coates  being 
elected  the  Grand  Master.  The  Grand  Chap- 
ter was  established  in  1812. 

Mason  Crowned.  (Magon  Couronne.)  A 
degree  in  the  nomenclature  of  Fustier. 

Mason,  Derivation  of  the  Word.  The 
search  for  the  etymology  or  derivation  of  the 
word  Mason  has  given  rise  to  numerous  the- 
ories, some  of  them  ingenious,  but  many  of 
them  very  absurd.  Thus,  a writer  in  the  Eu- 
ropean Magazine  for  February,  1792,  who 
signs  his  name  as  “George  Drake,”  lieutenant 
of  marines,  attempts  to  trace  the  Masons  to 
the  Druids,  and  derives  Mason  from  May’s  on, 
May’s  being  in  reference  to  May-day,  the  great 
festival  of  tne  Druids,  and  on  meamng  men,  as 
in  the  French  on  dit,  for  homme  dit.  According 
to  this.  May’s  on  therefore  means  the  Mem  o/ 
May.  This  idea  is  not  original  with  Drake, 
since  the  same  derivation  was  urged  in  1766  by 
Cleland,  in  his  essays  on  The  Way  to  Things  in 
Words,  and  on  The  Real  Secret  of  Freemasons. 

Hutchinson,  in  his  search  for  a derivation, 
seems  to  have  been  perplexed  with  the  variety 
of  roots  that  presented  themselves,  and,  being 
inclined  to  believe  that  the  name  of  Mason 
“has  its  derivation  from  a language  in  which  it 
implies  some  strong  indication  or  distinction 
of  the  nature  of  the  society,  and  that  it  has  no 
relation  to  architects,”  looks  for  the  root  in  the 
Greek  tongue.  Thus  he  thinks  that  Mason 
may  come  from  Maw  2ooi/,  Mao  Soon,  “I  seek 
salvation,”  or  from  Muo-ttjj,  Mystes,  “an  in- 
itiate and  that  Masonry  is  only  a corruption 
of  Meoroupai/ew,  Mesouraneo,  “I  am  in  the 
midst  of  heaven  ” ; or  from  Via^opovB,  Mazou- 
routh,  a constellation  mentioned  by  Job,  or 
from  Mvffrrjpiov,  Mysterion,  “a  mystery.” 

Lessing  says,  in  his  Errist  urid  Falk,  that 
Masa  in  the  Anglo-Saxon  signifies  a table,  and 
that  Masonry,  consequently,  is  a society  of  the 
table. 

Nicolai  thinks  he  finds  the  root  in  the  Low 
Latin  word  of  the  Middle  Ages  Massonya,  or 
Masonia,  which  signifies  an  exclusive  society 
or  club,  such  as  that  of  the  round  table. 

Coming  down  to  later  times,  we  find  Bro. 
C.  W.  Moore,  in  his Ros^on  Magazine,  of  May, 
1844,  deriving  Mason  from  Aidorofxos,  Lith- 
otomos,  “a  Stone-cutter.”  But  although  fully 
aware  of  the  elasticity  of  etymological  rules,  it 
surpasses  our  ingenuity  to  get  Mason  ety- 
mologically out  of  Lithotomos. 

Bro.  Giles  F.  Yates  sought  for  the  deriva- 
tion of  Mason  in  the  Greek  word  MaCoyes, 
Mazones,  a festival  of  Dionysus,  and  he 
thought  that  this  was  another  proof  of  the 
lineal  descent  of  the  Masonic  order  from  the 
Dionysiac  Artificers. 

The  late  William  S.  Rockwell,  who  was 
accustomed  to  find  all  his  Masonry  in  the 
Egyptian  mysteries,  and  who  was  a thorough 
student  of  the  Egyptian  hieroglyphic  system, 


472 


MASONEY 


MASON 


derives  the  word  Mason  from  a combination 
of  two  phonetic  signs,  the  one  being  MAI, 
and  signifying  “to  love,”  and  the  other  being 
SON,  which  means  “a  brother.”  Hence,  he 
says,  “this  combination,  MAISON,  expresses 
exactly  in  sound  our  word  MASON,  and  sig- 
nifies literally  loving  brother,  that  is,  phila- 
dclphus,  brother  of  an  association,  and  thus  cor- 
responds also  in  sense.” 

But  all  of  these  fanciful  etymologies,  which 
would  have  terrified  Bopp,  Grimm,  or  Muller, 
or  any  other  student  of  linguistic  relations, 
forcibly  remind  us  of  the  French  epigram- 
matist, who  admitted  that  alphina  came  from 
equus,  but  that,  in  so  coming,  it  had  very  con- 
siderably changed  its  route. 

What,  then,  is  the  true  derivation  of  the 
word  Mason?  Let  us  see  what  the  orthoepists, 
who  had  no  Masonic  theories,  have  said  upon 
the  subject. 

Webster,  seeing  that  in  Spanish  masa  means 
mortar,  is  inclined  to  derive  Mason,  as  denot- 
ing one  that  works  in  mortar,  from  the  root  of 
mass,  which  of  course  gave  birth  to  the  Span- 
ish word. 

In  Low  or  Medieval  Latin,  Mason  was 
machio  or  macio,  and  this  Du  Cange  derives 
from  the  Latin  maceria,  “ a long  wall.”  Others 
find  a derivation  in  machince,  because  the 
builders  stood  upon  machines  to  raise  their 
walls.  But  Richardson  takes  a common-sense 
view  of  the  subject.  He  says,  “It  appears  to 
be  obviously  the  same  word  as  maison,  a house 
or  mansion,  applied  to  the  person  who  builds, 
instead  of  the  thing  built.  The  French  Mais- 
soner  is  to  build  houses;  Masonner,  to  build  of 
stone.  The  word  Mason  is  applied  by  usage 
to  a builder  in  stone,  and  Masonry  to  work  in 
stone.” 

Carpenter  gives  Massom,  used  in  1225,  for 
a building  of  stone,  and  Massonus,  used  in 
1304,  for  a Mason;  and  the  Benedictine  edi- 
tors of  Du  Cange  define  Massoneria  “a  build- 
ing, the  French  Mayonnerie,  and  Massoner- 
ius,”  as  Latomus  or  a Mason,  both  words  in 
manuscripts  of  1385. 

[Dr.  Murray,  in  the  New  English  Dictionary, 
says  of  the  word  Mason:  “the  ulterior  ety- 
mology is  obscure,  possibly  the  word  is  from 
the  root  of  Latin  ‘maceria’  (a  wall).”] 

As  a practical  question,  we  are  compelled 
to  reject  all  those  fanciful  derivations  which 
connect  the  Masons  etymologically  and  his- 
torically with  the  Greeks,  the  Egyptians,  or 
the  Druids,  and  to  take  the  word  ^^.ason  in  its 
ordinary  signification  of  a worker  in  stone, 
and  thus  indicate  the  origin  of  the  Order  from 
a society  or  association  of  practical  and  oper- 
ative builders.  We  need  no  better  root  than 
the  Medieval  Latin  MaQonner,  to  build,  or 
Maqonetus,  a builder. 

Masoney.  Used  in  the  Strassburg  Consti- 
tutions, and  other  German  works  of  the 
Middle  Ages,  as  equivalent  to  the  modern 
Masonry.  Kloss  translates  it  by  Masonhood. 
Lessing  derives  it  from  masa,  Anglo-Saxon,  a 
table,  and  says  it  means  a Society  of  the  Table. 
Nicolai  deduces  it  from  the  Low  Latin  mas- 
sonya,  which  means  both  a club  and  a key,  and 


says  it  means  an  exclusive  society  or  club,  and 
so,  he  thinks,  we  get  our  word  Masonry. 
Krause  traces  it  to  mas,  mase,  food  or  a ban- 
quet. It  is  a pity  to  attack  these  speculations, 
but  we  are  inclined  to  look  at  Masonry  as 
simply  a corruption  of  the  English  Masonrie. 

Mason  Hermetic.  {MaQon  Hermitique.) 
A degree  in  the  Archives  of  the  Mother  lidge 
of  the  Eclectic  Philosophic  Rite. 

Masonic  Colors.  The  colors  appropriated 
by  the  Fraternity  are  many,  and  even  shades 
of  the  same  color.  The  principal  ones  are 
blue,  to  the  Craft  degrees;  purple,  to  the  Royal 
Aren;  white  and  black,  to  the  Order  of  the 
Temple;  while  all  colors  are  used  in  the 
respective  degrees  of  the  A.  A.  Scottish  Rite: 
notably,  the  nine-colored  girdle,  intertwined 
with  a tenth,  worn  in  the  Fourteenth  Degree 
of  the  last-named  system. 

Masonic  Hall.  See  Hall,  Masonic. 

Masonic  Literature.  See  Literature  of 
Masonry. 

Mason,  Hlustrious  and  Sublime  Grand 
Master.  (Magon  Illustre  et  Sublime  Grand 
Maitre.)  A degree  in  the  manuscript  collec- 
tion of  Peuvret. 

Mason  of  the  Secret.  (Magon  du  Secret.) 

1.  The  Sixth  Degi’ee  of  the  Rite  of  Tscholld3^ 

2.  The  Seventh  Degree  of  the  Rite  of  Saint 
Martin. 

Mason,  Operative.  See  Operative  Masons. 

Mason,  Perfect.  {Magon  Parfait.)  The 
Twenty-seventh  Degree  of  the  collection  of  the 
Metropolitan  Chapter  of  France. 

Mason  Philosopher.  {Magon  Philosophe.) 
A degree  in  the  manuscript  collection  of  Peu- 
vret. 

Mason,  Practical.  The  French  so  call  an 
Operative  Mason,  Magon  de  Pratique. 

Masonry.  Although  Masonry  is  of  two 
kinds,  Operative  and  Speculative,  yet  Masonic 
writers  frequently  employ  the  word  Masonry 
as  synonymous  with  Freemasonry. 

Masonry,  Operative.  See  Operative  Ma- 
sonry. 

Masonry,  Origin  of.  See  Origin  of  Free- 
masonry. 

Masonry,  Speculative.  See  Speculative 
Masonry. 

Masons,  Company  of.  One  of  the 
ninety-one  livery  companies  of  London,  but 
not  one  of  the  twelve  greater  ones.  Their 
arms  are  azure,  on  a chevron,  between  three 
castles  argent,  a pair  of  compasses  somewhat 
extended  of  the  1st;  crest,  a castle  of  the  2d; 
and  motto,  “In  the  Lord  is  all  our  trust.” 
These  were  grantedSfcy  Clarencieux,  King  of 
arms,  in  1472,  but  thfcy  were  not  incorporated 
until  Charles  II.  gave  them  a charter  in  1677. 
They  are  not  to  be  confounded  with  the 
Fraternity  of  Freemasons,  but  originally 
there  was  some  connection  between  the  two. 
At  their  haU  in  Basinghall  Street,  Ashmole 
says  that  in  1682  he  attended  a ineeting  at 
which  several  persons  were  “admitted  into 
the  Fellowship  of  Freemasons.”  (See  Ash- 
mole,  Elias,  and  Accepted). 

Mason,  Scottish  Master.  {Magon  Ecos- 
sais  Maitre.)  Also  called  Perfect  Elect,  Elu 


MASONS 


MASTER 


473 


'mrfait.  A degree  in  the  Archives  of  the 
Mother  Lodge  of  the  Philosophic  Scottish 
Rite. 

Masons,  Emperor  of  all  the.  {Magons, 
Empereur  de  toits  les.)^  A degree  cited  in  the 
nomenclature  of  Fustier. 

Mason,  Speculatlre.  See  Speculative 
Masonry. 

Mason,  Stone.  See  Stone  Masons. 

Mason  SuhUme.^  {Magon  sublime.)  A 
degree  in  the  manuscript  collection  of  Peuvret. 

Mason,  Sublime  Operative.  {Magon 
Sublime  Pratique.)  A degree  in  the  manu- 
script collection  of  Peuvret. 

Mason’s  Wife  and  Daughter.  A degree 
frequently  conferred  in  the  United  States  on 
the  wives,  daughters,  sisters,  and  mothers  of 
Masons,  to  secure  to  them,  by  investing  them 
with  a peculiar  mode  of  recognition,  the  aid 
and  assistance  of  the  Fraternity.  It  may  be 
conferred  by  any  Master  Mason,  and  the  re- 
quirement is  that  the  recipient  shall  be  the 
wife,  unmarried  daughter,  unmarried  sister, 
or  widowed  mother  of  a Master  Mason.  It  is 
sometimes  called  the  Holy  Virgin,  and  has 
been  by  some  deemed  of  so  much  importance 
that  a Manual  of  it,  with  the  title  of  The 
Ladies^  Masonry,  or  Hieroglyphic  Monitor, 
was  published  at  Louisville,  Kentucky,  in 
1851,  by  Past  Grand  Master  William  Leigh, 
of  Alabama. 

Mason,  True.  {Magon  Vrai.)  A degree 
composed  by  Pernetty.  It  is  the  only  one  of 
the  high  Hermetic  degrees  of  the  Rite  of 
Avignon,  and  it  becanie  the  first  degree  of 
the  same  system  after  it  was  transplanted  to 
Montpellier.  (See  Academy  of  True  Masons.) 

Masora.  A Hebrew  work  on  the  Bible, 
intended  to  secure  it  from  any  alterations 
or  innovations.  Those  who  composed  it 
were  termed  Masorites,  who  taught  from 
tradition,  and  who  invented  the  Hebrew 
points.  They  were  also  known  as  Melchites. 

Masoretlc  Points.  The  Flebrew  alphabet 
is  without  vowels,  which  were  traditionally 
supplied  by  the  reader  from  oral  instruction, 
hence  the  true  ancient  sounds  of  the  words 
have  been  lost.  But  about  the  eighth 
or  ninth  century  a school  of  Rabbis,  called 
Masorites,  invented  vowel  points,  to  be 
placed  above  or  below  the  consonants,  so 
as  to  give  them  a determined  pronunciation. 
These  Masoretic  Points  are  never  used  by 
the  Jews  in  their  rolls  of  the  law,  and  in  all 
investigations  into  the  derivation  and  mean- 
ing of  Hebrew  names.  Masonic  scholars  and 
other  etymologists  always  reject  them. 

Massachusetts.  Freemasonry  was  intro- 
duced into  Massachusetts,  in  1733,  by  a 
Deputation  granted  to  Henry  Price  as  Grand 
Master  of  North  America,  dated  April  30, 
1733.  Price,  on  July  30th  of  the  same  year, 
organized  the  “St.  John’s  Grand  Lodge,” 
which  immediately  granted  a Warrant  to  “St. 
John’s  Lodge  ” in  Boston,  which  is  now  the 
oldest  Lodge  existing  in  America.  In  1752 
some  brethren  in  Boston  formed  a Lodge, 
which  was  afterward  known  as  “St.  Andrew’s 
Lodge,”  and  received  a Warrant  from  the 


Grand  Lodge  of  Scotland;  the  rivalry  between 
the  two  Lodges  continued  for  forty  years.  On 
December  27,  1769,  St.  Andrew’s  Lodge,  with 
the  assistance  of  three  traveling  Lodges  in  the 
British  army,  organized  the  Grand  Ledge  of 
Massachusetts,  and  elected  Joseph  Warren 
Grand  Master.  In  1792,  the  two  Grand 
Lodges  united  and  formed  the  “Grand  Lodge 
of  the  Most  Ancient  and  Honorable  Society 
of  Free  and  Accepted  Masons  for  the  Com- 
monwealth of  Massachusetts,”  and  elected 
John  Cutler  Grand  Master. 

The  Grand  Chapter  of  Massachusetts  was 
organized  June  12,  1798,  and  the  Grand 
Council  of  Royal  and  Select  Masters  in  1826. 
The  Grand  Commandery,  which  exercises 
jurisdiction  over  both  Massachusetts  and 
Rhode  Island,  was  established  May  6,  1805. 
In  1807  it  extended  its  jurisdiction,  and  called 
itself  “The  United  States  Grand  Encamp- 
ment.” In  1816,  it  united  with  other  Encamp- 
ments at  a convention  in  Philadelphia,  where  a 
General  Grand  Encampment  oi  the  United 
States  was  formed;  and  in  1819,  at  the  meet- 
ing of  that  body,  the  representatives  of  the 
“Grand  Encampment  of  Massachusetts  and 
Rhode  Island  ” are  recorded  as  being  present. 
And  from  that  time  it  has  retained  that  title, 
only  changing  it,  in  1859,  to  “Grand  Com- 
mandery,” in  compliance  with  the  new  Con- 
stitution of  the  Grand  Encampment  of  the 
United  States. 

Massena,  Andre.  Duke  of  Rivoli,  Prince 
of  Essling,  and  a Marshal  of  France,  born  at 
Nice  in  1758.  Early  in  the  French  Revolu- 
tion he  joined  a battalion  of  volunteers,  and 
soon  rose  to  high  military  rank.  He  was  a 
prominent  Grand  Officer  of  the  French  Grand 
Orient.  He  was  designated  by  Napoleon,  his 
master,  as  the  Robber,  in  consequence  of  his 
being  so  extortionate. 

Massonus.  Used  in  the  thirteenth  and 
fourteenth  centuries,  according  to  Carpenter 
{Gloss.),  for  Mason. 

Master,  Absolute  Sovereign  Grand. 
{Souverain  Grand  Maitre  absolu.)  The  Nine- 
tieth and  last  degree  of  the  Rite  of  Mizraim. 

Master  ad  Vitam.  In  the  French  Masonry 
of  the  earlier  part  of  the  last  century,  the 
Masters  of  Lodges  were  not  elected  annually, 
but  held  their  office  for  life.  Hence  they 
were  called  Masters  ad  Vitam,  or  Masters  for 
life. 

Master,  Ancient.  {Maitre  Ancien.)  The 
Fourth  Degree  of  the  Rite  of  Martinism. 
This  would  more  properly  be  translated  Past 
Master,  for  it  has  the  same  position  in  the 
regime  of  St.  Martin  that  the  Past  Master  has 
in  the  English  system. 

Master  Architect,  Grand.  See  Grand 
Master  Architect. 

Master  Architect,  Perfect.  {Maitre  Arch- 
itecte  Parfait.)  A degree  in  the  Archives  of 
the  Mother  Lodge  of  the  Philosophic  Scottish 
Rite,  and  in  some  other  collections. 

Master  Architect,  Prussian.  {Maitre 
Architecte  Prussien.)  A degree  in  the  Ar- 
chives of  the  Mother  Lodge  of  the  Philo- 
sophic Scottish  Rite. 


474 


MASTER 


MASTER 


Master,  Blue.  A name  sometimes  given, 
in  the  Scottish  Rite,  to  Master  Masons  of  the 
Third  Degree,  in  contradistinction  to  some  of 
the  higher  degrees,  and  in  reference  to  the 
color  01  their  collar. 

Master  Builder.  Taking  the  word  master 
in  the  sense  of  one  possessed  of  the  highest 
degree  of  skill  and  knowledge,  the  epithet 
‘'Master  Builder”  is  sometimes  used  by 
Masons  as  an  epithet  of  the  Great  Architect 
of  the  Universe.  Urquhart  {Pillars  of  Her- 
cules, ii.,  67)  derives  it  from  the  ancient 
Hebrews,  who,  he  says,  “used  algabil,  the 
Master  Builder,  as  an  epithet  of  God.” 

Master,  Conen.  (Maitre  Coen.)  A de- 
gree in  the  collection  of  the  Mother  Lodge  of 
the  Philosophic  Scottish  Rite. 

Master,  Crowned.  {Maitre  Couronne.) 
A degree  in  the  collection  of  the  Lodge  of  Saint 
Louis  des  Amis-R6unis  at  Calais. 

Master,  Egyptian.  {Maitre  Egyptien.) 
A degree  in  the  Archives  of  the  Mother  Lodge 
of  the  Philosophic  Scottish  Rite. 

Master,  Elect.  See  Elect  Master. 

Master,  English.  {Maitre  Anglais.)  The 
Eighth  Degree  of  the  Rite  of  Mizraim. 

Master,  English  Perfect.  {Maitre  Par- 
fait  Anglais.)  A degree  in  the  collection  of 
Le  Rouge. 

Master,  Four  Times  Venerable.  {Maitre 
guatre  fois  Venerable.)  A degree  introduced 
into  Berlin  by  the  Marquis  de  Bernez. 

Master,  Grand.  See  Grand  Master. 

Master  Hermetic.  {Maitre  HermStique.) 
A degree  in  the  collection  of  Lemanceau. 

Master,  Illustrious.  {Maitre  lllustre.) 
A degree  in  the  collection  of  Lemanceau. 

Master,  Illustrious  Symbolic.  {Maitre 
Symbolique  lllustre.)  A degree  in  the  nomen- 
clature of  Fustier. 

Master  In  Israel.  See  Intendant  of  the 
Building. 

Master  in  Perfect  Architecture.  {Maitre 
en  la  Parfaite  Architecture.)  A degree  in  the 
nomenclature  of  Fustier. 

Master  in  the  Chair.  {Meister  im  Stuhl.) 
The  name  given  in  Germany  to  the  presiding 
officer  of  a Lodge.  It  is  the  same  as  the 
Worshipful  Master  in  English. 

Master,  Irish.  {Maitre  Irlandais.)  The 
Seventh  Degree  of  the  Rite  of  Mizraim. 
Ramsay  gave  this  name  at  first  to  the  degree 
which  he  subsequently  called  Maitre  Ecossais 
or  Scottish  Master.  It  is  still  the  Seventh 
Degree  of  the  Rite  of  Mizraim. 

Master,  Kabbalistic.  {Maitre  Cabalis- 
tique.)  A degree  in  the  collection  of  the 
Mother  Lodge  of  the  Philosophic  Scottish 
Rite. 

Master,  Little  Elect.  {Petit  Maitre  elu.) 
A degree  in  the  Archives  of  the  Mother  Lodge 
of  the  Philosophic  Scottish  Rite. 

Master  Mason.  In  all  the  Rites  of  Ma- 
sonry, no  matter  how  variant  may  be  their 
organization  in  the  high  degrees,  the  Master 
Mason  constitutes  the  Third  Degree.  In 
form  this  degree  is  also  everywhere  substan- 
tially the  same,  because  its  legend  is  an  essen- 
tial part  of  it;  and,  as  on  that  legend  the 


degree  must  be  founded^  there  can  nowhere 
be  any  important  variation,  because  the  tra- 
dition has  at  all  times  been  the  same. 

The  Master  Mason’s  Degree  was  originally 
called  the  summit  of  Ancient  Craft  Masonry; 
and  so  it  must  have  been  before  the  dissever- 
ance from  it  of  the  Royal  Arch,  by  which  is 
meant  not  the  ritual,  but  the  symbolism  of 
Arch  Masonry.  But  under  its  present  or- 
ganization the  degree  is  actually  incomplete, 
because  it  needs  a complement  that  is  only 
to  be  supplied  in  a higher  one.  Hence  its 
symbolism  is  necessariW  restricted,  in  its 
mutilated  form,  to  the  first  Temple  and  the 
present  life,  although  it  gives  the  assurance 
of  a future  one. 

As  the  whole  system  of  Craft  Masonry  is 
intended  to  present  the  symbolic  idea  of  man 
passing  through  the  pilgrimage  of  life,  each 
degree  is  appropriated  to  a certain  portion 
of  that  pilgrimage.  If,  then,  the  First  Degree 
is  a representation  of  youth,  the  time  to  learn, 
and  the  Second  of  manhood  or  the  time  to 
work,  the  Third  is  symbolic  of  old  age,  with 
its  trials,  its  sufferings,  and  its  final  termina- 
tion in  death.  The  time  for  toiling  is  now 
over — the  opportunity  to  learn  has  passed 
away — the  spiritual  temple  that  we  all  have 
been  striving  to  erect  in  our  hearts,  is  now 
nearly  completed,  and  the  wearied  workman 
awaits  only  the  word  of  the  Grand  Master  of 
the  Universe,  to  call  him  from  the  labors  of 
earth  to  the  eternal  refreshments  of  heaven. 
Hence,  this  is,  by  far,  the  most  solemn  and 
sacred  of  the  degrees  of  Masonry;  and  it  has, 
in  consequence  of  the  profound  truths  which 
it  inculcates,  been  distinguished  by  the  Craft 
as  the  subhme  degree.  As  an  Entered  Ap- 
prentice, the  Mason  was  taught  those  ele- 
mentary instructions  which  were  to  fit  him 
for  further  advancement  in  his  profession, 
just  as  the  youth  is  supplied  with  that  rudi- 
mentary education  which  is  to  prepare  him  for 
entering  on  the  active  duties  of  life;  as  a 
Fellow-Craft,  he  is  directed  to  continue  his 
investigations  in  the  science  of  the  Insti- 
tution, and  to  labor  diligently  in  the  tasks  it 
prescribes,  just  as  the  man  is  required  to 
enlarge  his  mind  by  the  acquisition  of  new 
ideas,  and  to  extend  his  usefulness  to  his 
fellow-creatures;  but,  as  a Master  Mason,  he 
is  taught  the  last,  the  most  important,  and  the 
most  necessary  of  truths,  that  having  been 
faithful  to  aU  his  trusts,  he  is  at  last  to  die,  and 
to  receive  the  reward  of  his  fidelity. 

It  was  the  single  object  of  all  the  ancient 
rites  and  mysteries  practised  in  the  very 
bosom  of  Pagan  darkness,  shining  as  a soli- 
tary beacon  in  all  that  surrounding  gloom, 
and  cheering  the  philosopher  in  his  weary 
pilgrimage  of  life,  to  teach  the  immortality  of 
the  soul.  This  is  still  the  great  design  of  the 
Third  Degree  of  Masonry.  This  is  the  scope 
and  aim  of  its  ritual.  The  Master  Mason 
represents  man,  when  youth,  manhood,  old 
age,  and  life  itself,  have  passed  away  as 
fleeting  shadows,  yet  raised  from  the  grave 
of  iniquity,  and  quickened  into  another  and 
a better  existence.  By  its  legend  and  all  its 


MASTER 


MASTER 


475 


ritual,  it  is  implied  that  we  have  been  re- 
deemed from  the  death  of  sin  and  the  sepul- 
cher of  pollution.  “The  ceremonies  and  the 
lecture,”  says  Dr.  Crucefix,  “beautifully 
illustrate  this  all-engrossing  subject;  and  the 
conclusion  we  arrive  at  is,  that  youth,  properly 
directed,  leads  us  to  honorable  and  virtuous 
maturity,  and  that  the  life  of  man,  regulated 
by  morality,  faith,  and  justice,  will  be  re- 
warded at  its  closing  hour,  by  the  prospect  of 
eternal  bliss.” 

Masonic  historians  have  found  much  diffi- 
culty in  settling  the  question  as  to  the  time 
of  the  invention  and  composition  of  the  degree. 
The  theory  that  at  the  building  of  the  Temple 
of  Jerusalem  the  Craft  were  divided  into  three 
or  even  more  degrees,  being  only  a symbolic 
myth,  must  be  discarded  in  any  historical 
discussion  of  the  subject.  The  real  question 
at  issue  is  whether  the  Master  Mason’s  Degree, 
as  a degree,  was  in  existence  among  the  Opera- 
tive Freemasons  before  the  eighteenth  century, 
or  whether  we  owe  it  to  the  Revivalists  of 
1717.  Bro.  Wm.  J.  Hughan,  in  a very  able 
article  on  this  subject,  published  in  1873,  in 
the  Voice  of  Masonry,  says  that  “so  far  the 
evidence  respecting  its  history  goes  no  farther 
back  than  the  early  part  of  the  last  century.” 
The  evidence,  however,  is  all  of  a negative 
character.  There  is  none  that  the  degree 
existed  in  the  seventeenth  century  or  earlier, 
and  there  is  none  that  it  did  not.  All  the  old 
manuscripts  speak  of  Masters  and  Fellows, 
but  these  might  have  been  and  probably  were 
only  titles  of  rank.  The  Sloane  MS.,  No. 
3329,  speaks,  it  is  true,  of  modes  of  recognition 
peculiar  to  Masters  and  Fellows,  and  also  of 
a Lodge  consisting  of  Masters,  Fellows,  and 
Apprentices.  But  even  if  we  give  to  this  MS. 
its  earliest  date,  that  which  is  assigned  to  it 
by  Findel,  near  the  end  of  the  seventeenth 
century,  it  will  not  necessarily  follow  that 
these  Masters,  Fellows,  and  Apprentices  had 
each  a separate  and  distinct  de^ee.  Indeed, 
it  refers  only  to  one  Lodge,  which  was,  how- 
ever, constituted  by  three  different  ranks;  and 
it  records  but  one  oath,  so  that  it  is  possible 
that  there  was  only  one  common  form  of 
initiation. 

The  first  positive  historical  evidence  that 
we  have  of  the  existence  of  a Master’s  Degree 
is  to  be  found  in  the  General  Regulations 
compiled  by  Payne  in  1720.  It  is  there  de- 
clared that  Apprentices  must  be  admitted 
Masters  and  Fellow-Crafts  only  in  the  Grand 
Lodge.  The  degree  was  then  in  existence. 
But  this  record  would  not  militate  against  the 
theory  advanced  by  some  that  Desaguliers 
was  its  author  in  1717.  Dermott  asserts 
that  the  degree,  as  we  now  have  it,  was  the 
work  of  Desaguliers  and  seven  others,  who, 
being  Fellow-Crafts,  but  not  knowing  the 
Master’s  part,  boldly  invented  it,  that  they 
might  organize  a Grand  Lodge.  He  intimates 
that  the  true  Master’s  Degree  existed  before 
that  time,  and  was  in  possession  of  the 
Ancients.  But  Dermott’s  testimony  is  abso- 
lutely worth  nothing,  because  he  was  a violent 
partisan,  and  because  his  statements  are 


irreconcilable  with  other  facts.  If  the  An- 
cients were  in  possession  of  the  degree  which 
had  existed  before  1717,  and  the  Moderns 
were  not,  where  did  the  former  get  it? 

Documentary  evidence  is  yet  wanting  to 
settle  the  precise  time  of  the  composition  of 
the  Third  Degree  as  we  now  have  it.  But  it 
would  not  be  prudent  to  oppose  too  positively 
the  theory  that  it  must  be  traced  to  the 
second  decade  of  the  eighteenth  century. 
The  proofs,  as  they  arise  day  by  day,  from 
the  resurrection  of  old  manuscripts,  seem  to 
incline  that  way. 

But  the  legend,  perhaps,  is  of  much  older 
date.  It  may  have  made  a part  of  the 
general  initiation;  but  there  is  no  doubt  that, 
like  the  similar  one  of  the  Compagnons  de 
la  Tour  in  France,  it  existed  among  the 
Operative  Gilds  of  the  Middle  Ages  as  an 
esoteric  narrative.  Such  a legend  all  the 
histories  of  the  Ancient  Mysteries  proveto 
us  belongs  to  the  spirit  of  initiation.  There 
would  have  been  no  initiation  worth  preserva- 
tion without  it. 

Master,  Most  High  and  Puissant. 

{Maitre  ires  haut  et  tres  puissant.)  The 
Sixty-second  Degree  of  the  Rite  of  Mizraim. 

Master,  Most  Wise.  The  title  of  a pre- 
siding officer  of  a Chapter  of  Rose  Croix, 
usually  abbreviated  as  Most  Wise. 

Master,  Mystic.  {Maitre  Mystique.)  A 
degree  in  the  collection  of  Pyron. 

Master  of  all  Symbolic  J>odges,  Grand. 
See  Grand  Master  of  all  Symbolic  Lodges. 

Master  of  a Lodge.  See  Worshipful. 

Master  of  Cavalry.  An  officer  in  a Council 
of  Companions  of  the  Red  Cross,  whose  duties 
are,  in  some  respects,  similar  to  those  of  a 
Junior  Deacon  in  a symbolic  Lodge.  The 
two  offices  of  Master  of  Cavalry  and  Master 
of  Infantry  were  first  appointed  by  Con- 
stantine the  Great. 

Master  of  Ceremonies.  An  officer  found 
in  many  American  Lodges  and  at  one  time  in 
the  Lodges  of  England  and  the  Continent. 
In  English  Lodges  the  office  is  almost  a 
nominal  one,  without  any  duties,  but  in  the 
continental  Lodges  he  acts  as  the  conductor 
of  the  candidate.  Oliver  says  that  the  title 
should  be,  properly.  Director  of  Ceremonies, 
and  he  objects  to  Master  of  Ceremonies  as 
“unmasonic.”  In  the  Constitutions  of  the 
Grand  Lodge  of  England,  issued  in  1884,  the 
title  is  changed  to  “Director  of  Ceremonies.” 

Master  of  Dispatches.  The  Secretary  of 
a Council  of  Companions  of  the  Red  Cross. 
The  M agister Epistolarum  was  the  officer  under 
the  Empire  who  conducted  the  correspondence 
of  the  Emperor. 

Master  of  Finances.  The  Treasurer  of 
a Council  of  Companions  of  the  Red  Cross. 

Master  of  Hamburg,  Perfect.  {Maitre 
parfait  de  Hamburg.)  A degree  in  the  nomen- 
clature of  Fustier. 

Master  of  Infantry.  The  Treasurer  of 
a Council  of  Companions  of  the  Red  Cross. 
(See  Master  of  Cavalry.) 

Master  of  Lodges.  {Maitre  des  Loges.) 
The  Sixty-first  Degree  of  the  Rite  of  Mizraim. 


476 


MASTER 


MATERIALS 


Master  of  Masters,  Grand,.  {Grand 
Maitre  des  Maitres.)  The  Fifty-ninth  Degree 
of  the  Metropolitan  Chapter  of  France. 

Master  of  Paracelsus.  {Maitre  de  Para- 
celse.)  A degree  in  the  collection  of  Pyron. 

Master  of  Secrets,  Perfect.  {Maitre 
'parfait  des  Secrets.)  A degree  in  the  manu- 
script collection  of  Peuvret. 

Master  of  St.  Andrew.  The  Fifth  Degree 
of  the  Swedish  Rite;  the  same  as  the  Grand 
Elu  Ecossais  of  the  Clermont  system. 

Master  of  the  Chivalry  of  Christ.  So 
St.  Bernard  addresses  Hugh  de  Payens,  Grand 
Master  of  the  Templars.  “Hugoni  Militi 
Christ!  et  Magistro  Militiae  Cliristi,  Bernardua 
Clercevallus/’  etc. 

Master  of  the  Hermetic  Secrets,  Grand. 

{Maitre  des  Secrets  HcrmcHque,  Grand.)  A de- 
gree in  the  manuscript  collection  of  Peuvret. 

Master  of  the  Hospital.  ‘‘Sacri  Domus 
Hospitalis  Sancto  Joannis  HierosoJymitani 
Magister/’  or  Master  of  the  Sacred  House 
of  the  Hospital  of  St.  John  of  Jerusalem,  waa 
the  oflBcial  title  of  the  chief  of  the  Order  of 
Knights  of  Malta;  more  briefly,  ‘‘Magister 
Hospitalis,”  or  Master  of  the  Hospital.  Late 
in  their  history,  the  more  imposing  title  of 
“Magnus  M agister,”  or  Grand  Master,  was 
sometimes  assumed;  but  the  humbler  designa- 
tion was  still  maintained.  On  the  tomb  of 
Zacosta,  who  died  in  1467,  we  find  “Magnus 
Magister”;  but  twenty-three  years  after, 
D’Aubusson  signs  himself  “Magister  Hospi- 
talis Hierosolymitani.” 

Master  of  the  Key  to  Masonry,  Grand. 
{Grand  Maitre  de  la  Clef  de  la  Magonnerie.) 
The  Twenty-first  Degree  of  the  Chapter  of 
the  Emperors  of  the  East  and  West. 

Master  of  the  Legitimate  Lodges, 
Grand.  {Maitre  des  Loges  legitimes.)  A 
degree  in  the  Archives  of  the  Mother  Lodge 
of  the  Eclectic  Philosophic  Rite. 

Master  of  the  Palace.  An  officer  in  a 
Council  of  Companions  of  the  Red  Cross, 
whose  duties  are  peculiar  to  the  degree. 

Master  of  the  Sages.  The  Fourth  Degree 
of  the  Initiated  Knights  and  Brothers  of  Asia. 

Master  of  the  Seven  Kabhallstlc  Se- 
crets, Hlustrlous.  {Maitre  Illustre  des  sept 
Secrets  Cabalistiques.)  A degree  in  the  manu- 
script collection  of  Peuvret. 

Master  of  the  Temple.  Originally  the 
official  title  of  the  Grand  Master  of  the 
Templars.  After  the  dissolution  of  the  Order 
in  England,  the  same  title  was  incorrectly 
given  to  the  custos  or  guardian  of  the  Temple 
Church  at  London,  and  the  error  is  continued 
to  the  present  day. 

Master  of  the  Work.  The  chief  builder 
or  architect  of  a cathedral  or  other  important 
edifice  in  the  Middle  Ages  was  called  the 
Master  of  the  work;  thus,  Jost  Dotzinger  was, 
in  the  fifteenth  century,  called  the  Master 
of  the  work  at  the  cathedral  of  Strasburg. 
In  the  Middle  Ages  the  “Magister  operis” 
was  one  to  whom  the  public  works  was  en- 
trusted. Such  an  officer  existed  in  the  monas- 
teries. He  was  also  called  operarius  and 
magister  operarum.  Du  Cange  says  that 


kings  had  their  operarii,  magistri  operarum  or 
masters  of  the  works.  It  is  these  Masters  of 
the  works  whom  Anderson  has  constantly 
called  Grand  Masters.  Thus,  when  he  says 
{Constitutions,  1738,  p.  69  ) that  “King  John 
made  Peter  de  Cole-Church  Grand  Master  of 
the  Masons  in  rebuilding  London  bridge,”  he 
should  have  said  that  he  was  appointed 
operarius  or  Master  of  the  works.  The  use 
of  the  correct  title  would  have  made  Ander- 
son’s history  more  valuable. 

Master,  Past.  See  Past  Master. 

Master,  Perfect.  See  Perfect  Master. 

Master,  Perfect  Architect.  The  Twen- 
ty-seventh Degree  of  the  Rite  of  Mizraim. 

Master,  Perfect  Irish.  See  Perfect  Irish 
Master. 

Master  Philosopher  by  the  Number  3. 

{Maitre  philosophe  par  le  Nombre  3.)  A 
degree  in  the  manuscript  collection  of  Peuvret. 

Master  Philosopher  by  the  Number  9. 
{Maitre  philosophe  par  le  Nombre  9.)  A 
degree  in  the  manuscript  collection  of  Peuvret. 

Master  Philosopher  Hermetic.  {Maitre 
philosophe  Herm^tique.)  A degree  in  the 
collection  of  Peuvret. 

Master,  Private.  {Maitre  Particulier.) 
The  Nineteenth  Degree  of  the  Metropolitan 
Chapter  of  France. 

Master  Provost  and  Judge.  {Maitre 
Prevot  et  Juge.)  The  Eighth  Degree  of  the 
Metropolitan  Chapter  of  France. 

Master,  Puissant  Irish.  See  Puissant 
Irish  Master. 

Master,  Pythagorean.  {Maitre  Pyihago- 
ricien.)  Thory  says  that  this  is  the  Third 
and  last  degree  of  the  Masonic  system  in- 
stituted according  to  the  doctrine  of  Pythago- 
ras. 

Master,  Koyal.  See  Royal  Master. 

Master,  Secret.  See  Secret  Master. 

Master,  Select.  See  Select  Master. 

Master,  Supreme  Elect.  {Maitre  su- 
preme Elu.)  A degree  in  the  Archives  of  the 
Philosophic  Scottish  Rite. 

Master  Theosophlst.  {Maitre  Theos- 
ophie.)  The  Third  Degree  of  the  Rite  of 
Swedenborg. 

Master  through  Curiosity.  {Maitre  par 
Curiosite.)  1.  The  Sixth  Degree  of  the  Rite 
of  Mizraim;  2.  The  Sixth  Degree  of  the  col- 
lection of  the  Metropolitan  Chapter  of  France. 
It  is  a modification  of  the  Intimate  Secretary 
of  the  Scottish  Rite. 

Master  to  the  Number  15.  {Maitre  au 
Nombre  15.)  A degree  in  the  manuscript 
collection  of  Peuvret. 

Master,  True.  {Vrai  Maitre.)  A degree 
of  the  Chapter  of  Clermont. 

Master,  Worshipful.  See  Worshipful. 

Materials  of  the  Temple.  Masomc  tra- 
dition teUs  us  that  the  trees  out  of  which  the 
timbers  were  made  for  the  Temple  were  felled 
and  prepared  in  the  forest  of  Lebanon,  and 
that  the  stones  were  hewn,  cut,  and  squared 
in  the  quarries  of  Tyre.  But  both  the  Book 
of  Kings  and  Josephus  concur  in  the  state- 
ment that  Hiram  of  furnished  only 

cedar  and  fir  trees  for  the  Temple.  The  stones 


MATERS 


MEDALS 


477 


were  most  probably  (and  the  explorations  of 
modern  travelers  confirm  the  opinion)  taken 
from  the  quarries  which  abound  in  and  around 
Jerusalem.  The  tradition,  therefore,  which 
derives  these  stones  from  the  quarries  of  Tyre, 
is  incorrect. 

Maters.  In  the  Cooke  MS.  (line  825) — 
and  it  is  the  only  Old  Constitution  in  which 
it  occm's — we  find  the  word  maters:  ‘‘Hit  is 
seyd  in  ye  art  of  Masonry  yt  no  man  scholde 
make  ende  so  well  of  worke  begonne  bi 
another  to  ye  profite  of  his  lorde  as  he  began 
liit  for  to  end  hit  bi  his  maters  or  to  whom  he 
scheweth  his  maters”  where,  evidently,  maters 
is  a corruption  of  the  Latin  matrix,  a mold; 
this  latter  being  the  word  used  in  all  the  other 
Old  Constitutions  in  the  same  connection. 
(See  Mold.) 

Mathoc.  {Amiability,  sweetness.)  The 
name  of  the  Third  Step  of  the  Mystic  Ladder 
of  the  Kadosh  of  the  A.  A.  Scottish  Rite. 

Matriculation  Book.  In  the  Rite  of 
Strict  Observance,  the  register  which  con- 
tained the  lists  of  the  Provinces,  Lodges,  and 
members  of  the  Rite  was  called  the  Matricu- 
lation Book.  The  term  was  borrowed  from 
the  usage  of  the  Middle  Ages,  where  matricula 
meant  “a  catalogue.”  It  was  applied  by  the 
ecclesiastical  writers  of  that  period  to  lists  of 
the  clergy,  and  also  of  the  poor,  who  were 
to  be  provided  for  by  the  churches,  whence 
we  have  matricula  clericorum  and  matricula 
pauperum. 

Matter.  A subject  deemed  of  impor- 
tant study  to  the  alchemical  and  hermetical 
devotee.  The  subject  will  not  be  discussed 
here.  It  holds  a valued  position  for  instruc- 
tion in  the  Society  of  the  Rosicrucians,  who 
hold  that  matter  is  subject  to  change,  trans- 
formation, and  apparent  dissolution;  but,  in 
obedience  to  God^s  great  laws  of  economy, 
nothing  is  lost,  but  is  simply  transferred. 

Mature  Age.  The  Charges  of  1722  pre- 
scribe that  a candidate  for  initiation  must  be 
of  “mature  and  discreet  age”;  but  the  usage 
of  the  Craft  has  differed  in  various  countries 
as  to  the  time  when  maturity  of  age  is  sup- 
posed to  have  arrived.  In  the  Regulations 
of  1663,  it  is  set  down  at  twenty-one  years 
{Constitutions,  1738,  p.  102);  and  this  con- 
tinues to  be  the  construction  of  maturity  in 
all  English  Lodges  both  in  Great  Britain  and 
this  country.  France  and  Switzerland  have 
adopted  the  same  period.  At  Frankfort-on- 
the-Main  it  is  fixed  at  twenty,  and  in  Prussia 
and  Hanover  at  twenty-five.  The  Grand 
Lodge  of  Hamburg  has  decreed  that  the  age 
of  Masonic  maturity  shall  be  that  which  is 
determined  by  the  laws  of  the  land  to  be  the 
age  of  legal  majority.  [Under  the  Scotch 
Constitution  the  age  was  eighteen  until  1891, 
when  it  was  raised  to  twenty-one;  and  under 
the  Irish  Constitution  it  was  twenty-one  until 
1741,  when  it  was  raised  to  twenty-five  and 
so  remained  until  1817,  when  it  was  again 
lowered  to  twenty-one.] 

Maul  or  Setting  Maul.  See  Mallet. 

Maurer.  German  for  Mason,  as  Maurerei 
is  for  Masonry,  and  Freimaurer  for  Freemason. 


Maurer,  Gruss.  A German  Masonic 
operative  expression,  divided  by  some  into 
Gruss  Maurer,  Wort  Maurer,  Schrift  Maurer, 
and  Brieftrager — that  is,  those  who  claimed 
aid  and  recognition  through  signs  and  proving, 
and  those  who  carried  written  documents. 

Maut.  The  consort  of  the  god  Amon, 
usually  crowned  with  a pschent  or  double 
diadem,  emblem  of  the  sovereignty  of  the  two 
regions.  Sometimes  a vulture,  the  symbol  of 
maternity,  of  heaven,  and  knowledge  of  the 
future,  shows  its  head  on  the  forehead  of  the 
goddess,  its  wings  forming  the  head-dress. 
Horapollo  says  the  vulture  designates  ma- 
ternal love  because  it  feeds  its  young  with  its 
own  blood;  and,  according  to  Pliny,  it  rep- 
resents heaven  because  no  one  can  reach  its 
nest,  built  on  the  highest  rocks,  and,  there- 
fore, that  it  is  begotten  of  the  winds.  Maut 
is  clothed  in  a long,  close-fitting  robe,  and 
holds  in  her  hand  the  sacred  Anch,  or  sign 
of  life. 

Maximilian,  Joseph  I.  IHng  of  Bavaria, 
who,  becoming  incensed  against  the  Frater- 
nity, issued  edicts  against  Freemasons  in  1799 
and  1804,  which  he  renewed  in  1814. 

Mecklenburg.  Masonry  was  introduced 
here  in  1754,  but  not  firmly  rooted  until  1799. 
There  are  two  Provincial  G.  Lodges,  with  13 
Lodges  and  1,250  Brethren. 

Medals.  A medal  is  defined  to  be  a piece 
of  metal  in  the  shape  of  a coin,  bearing  figures 
or  devices  and  mottoes,  struck  and  distributed 
in  memory  of  some  person  or  event.  When 
Freemasonry  was  in  its  operative  stage,  no 
medals  were  issued.  The  medals  of  the  Oper- 
ative Masons  were  the  monuments  which 
they  erected  in  the  form  of  massive  buildings, 
adorned  with  all  the  beauties  of  architectural 
art.  But  it  was  not  long  after  its  transfor- 
mation into  a Speculative  Order  before  it 
began  to  issue  medals.  Medals  are  now 
struck  every  year  by  Lodges  to  commemorate 
some  distinguished  member  or  some  remark- 
able event  in  the  annals  of  the  Lodge.  Many 
Lodges  in  Europe  have  cabinets  of  medals,  of 
which  the  Lodge  Minerva  of  the  Three  Palms 
at  Leipsic  is  especially  valuable.  In  America 
no  Lodge  has  made  such  a collection  except 
Pythagoras  Lodge  at  New  York. 

No  Masonic  medal  appears  to  have  been 
found  earlier  than  that  of  1733,  commemora- 
tive of  a Lodge  being  established  at  Florence, 
by  Lord  Charles  Sackville.  The  Lodge  appears 
not  to  have  been  founded  by  regular  author- 
ity; but,  however  that  may  be,  the  event  was 
commemorated  by  a medal,  a copy  of  which 
exists  in  the  collection  in  possession  of  the 
Lodge  “Minerva  of  the  Three  Palms,”  at 
Leipsic.  The  obverse  contains  a bust  repre- 
sentation of  Lord  Sackville,  with  the  inscrip- 
tion— “Carol  vs  Sackville,  Magister,  FI.” 
The  reverse  represents  Harpocrates  in  the  atti- 
tude of  silence,  leaning  upon  a broken  column, 
and  holding  in  his  left  arm  the  cornucopia 
filled  with  rich  fruits,  also  the  implements  of 
Masonry,  with  a thyrsus,  staff,  and  serpent 
resting  upon  the  fore  and  back  ground. 

The  minimum  of  charity  found  among  Mark 


478  MEDITERRANEAN 


MELECH 


Masters  is  the  Roman  penny  {denarius), 
weighing  60  grains  silver,  worth  fifteen  cents. 


THE  PENNY  OF  THE  MARK  MASTER. 

The  above  was  struck  at  Rome,  under  Ti- 
berius, A.D.  18.  The  portrait  is  “Tiberius”; 
the  reverse  the  “Goddess  Clemency.”  The 
inscription  reads:  “Tiberius  Caesar  Augustus, 
the  son  of  the  Deified  Augustus,  the  High 
Priest.” 

Two  medals,  weighing  120  grains  each,  of 
silver,  about  thirty  cents,  were  struck  off  at 


THE  JEWISH  HALF-SHEKEL  OF  SILVER. 

(two  specimens.) 


Jerusalem,  under  Simon  Maccabee,  the  Jew- 
ish ruler,  b.c.  138,  139.  They  are  the  old- 
est money  coined  by  the  Jews.  The  devices 
are  the  brazen  laver  that  stood  before  the 
Temple,  and  three  lilies  springing  from  one 
stem.  The  inscriptions,  translated  from  the 
Hebrew  of  the  oldest  style,  say,  “Half-shekel; 
Jerusalem  the  Holy.” 

Bro.  Robt.  Morris  and  Bro.  Coleman,  in 
their  Calendar,  furnish  much  valuable  in- 
formation on  this  subject. 

[The  earliest  work  on  Masonic  Medals  is  by 
Ernest  Zacharias,  entitled  Numotheca  Numis- 
matica  Latomorum.  It  was  issued  at  Dres- 
den in  parts,  the  first  appearing  on  Septem- 
ber 13,  1840,  the  eighth  and  last  on  January 
29,1846.  It  gave  48  medals  in  all.  Then  came 
Die  Denkmunzen  der  Freimaurerhruderschaft, 
by  Dr.  J.  F.  L.  Theodor  Merzdorf,  published 
at  Oldenburg  in  1851,  and  describing  334 
medals. 

The  standard  work  now  on  the  subject 
is  The  Medals  of  the  Masonic  Fraternity,  by 
W.  T.  R.  Marvin,  privately  printed  at  Boston 
in  1880,  in  which  over  700  medals  are  de- 
scribed. 

Mediterranean  Pass.  A side  degree 
sometimes  conferred  in  America  on  Royal 
Arch  Masons.  It  has  no  lecture  or  legend, 
and  should  not  be  confounded,  as  it  some- 
times is,  with  the  very  different  degree  of 


Knight  of  the  Mediterranean  Pass.  It  is, 
however,  now  nearly  obsolete. 

Meeting  of  a Chapter.  See  Convocation. 

Meeting  of  a Lodge.  See  Communica- 
tion. 

Meet  on  the  Level.  In  the  Prestonian 
lectures  as  practised  in  the  beginning  of  the 
last  century,  it  was  said  that  Masons  met  on 
the  square  and  hoped  to  part  on  the  level.  In 
the  American  system  of  Webb  a change  was 
made,  and  we  were  instructed  that  they  meet 
on  the  level  and  part  on  the  square.  And  in 
1842  the  Baltimore  Convention  made  a still 
further  change,  by  adding  that  they  act  by  the 
plumb;  and  this  formula  is  now,  although 
quite  modern,  generally  adopted  by  the 
Lodges  in  America. 

Megacosm.  An  intermediate  world,  great, 
but  not  equal  to  the  Macrocosm,  and  yet 
greater  than  the  Microcosm,  or  little  world, 
man. 

Mehen.  ^ An  Egyptian  mythological  ser- 
pent, the  winding  of  whose  body  represented 
the  tortuous  course  of  the  sun  in  the  nocturnal 
regions.  The  serpentine  course  taken  when 
traveling  through  darkness.  The  direction 
metaphorically  represented  by  the  initiate  in 
his  first  symbolic  journey  as  Practicus  in  the 
Society  of  the  Rosicrucians. 

Mehour.  Space,  the  name  given  to  the 
feminine  principle  of  the  Deity  by  the  Egyp- 
tians. 

Meister.  German  for  Master;  in  French, 
Maitre;  in  Dutch,  Meester;  in  Swedish,  Mas- 
tar;  in  Italian,  Maestro;  in  Portuguese,  Mes- 
tre.  The  old  French  word  appears  to  have 
been  Meistrier.  In  old  French  operative 
laws,  Le  Mestre  was  frequently  used. 

Meister  im  Stuhl.  {Master  in  the  Chair.) 
The  Germans  so  call  the  Master  of  a Lodge. 

Melancthon,  Philip.  The  name  of  this 
celebrated  reformer  is  signed  to  the  Charter 
of  Cologne  as  the  representative  of  Dantzic. 
The  evidence  of  his  connection  with  Free- 
masonry depends  entirely  on  the  authenticity 
of  that  document. 

Melchizedek.  King  of  Salem,  and  a priest 
of  the  Most  High  God,  of  whom  all  that  we 
know  is  to  be  found  in  the  passages  of  Scrip- 
ture read  at  the  conferring  of  the  degree  of 
High  Priesthood.  Some  theologians  have 
supposed  him  to  have  been  Shem,  the  son  of 
Noah.  The  sacrifice  of  offering  bread  and 
wine  is  first  attributed  to  Melchizedek;  and 
hence,  looking  to  the  similar  Mithraic  sacri- 
fice, Higgins  is  inclined  to  beheve  that  he  pro- 
fessed the  religion  of  Mithras.  He  aban- 
doned the  sacrifice  of  slaughtered  animals, 
and,  to  quote  the  words  of  St.  Jerome,  “offered 
bread  and  wine  as  a type  of  Christ.”  Hence,  in 
the  New  Testament,  Christ  is  represented  as 
a priest  after  the  order  of  Melchizedek.  In 
Masonry,  Melchizedek  is  connected  with  the 
order  or  degree  of  High  Priesthood,  and  some 
of  the  high  degrees. 

Melchizedek,  Degree  of.  The  Sixth 
Degree  of  the  Order  of  Brothers  of  Asia. 

Melech.  Properly,  Malach,  a messenger, 
and  hence  an  angel,  because  the  angels  were 


MELESINO 


MEMPHIS 


479 


supposed  to  be  the  messengers  of  God.  In 
the  ritual  of  one  of  the  high  de^ees  we  meet 
with  the  sentence  hamelech  Gehalim,  which  has 
been  variously  translated.  The  French  ritual- 
ists handle  Hebrew  words  with  but  little  at- 
tention to  Hebrew  grammar,  and  hence  they 
translate  this  sentence  as  “ Jabulum  est  un  bon 
Magon.”  The  former  American  ritualists  gave 
it  as  meaning  “Guibulum  is  a good  man.” 
Guibulum  is  undoubtedly  used  as  a proper 
name,  and  is  a corrupt  derivation  from  the 
Hebrew  Masonic  Giblim,  which  means  stone- 
squarers  or  masons,  and  melach  for  malach 
means  a messenger,  one  sent  to  accomplish  a 
certain  task.  Bros.  Pike  and  Rockwell  make 
the  first  word  hamalek,  the  king  or  chief.  If 
the  words  were  reversed,  we  should  have  the 
Hebrew  vocative,  “O!  Gibulum  the  messen- 
ger.” As  it  is,  Bro.  Pike  makes  it  vocative,  and 
interprets  it,  “Oh!  thou  glory  of  the  Build- 
ers.” Probably,  however,  the  inventor  of  the 
degree  meant  simply  to  say  that  Gibulum  was 
a messenger,  or  one  who  had  been  sent  to  make 
a discovery,  but  that  he  did  not  perfectly  ex- 
press the  idea  according  to  the  Hebrew  idiom, 
or  that  his  expression  has  since  been  corrupted 
by  the  copyists. 

Melesino,  Rite  of.  This  is  a Rite  scarcely 
known  out  of  Russia,  where  it  was  founded 
about  the  year  1765,  by  Melesino,  a very 
learned  man  and  Mason,  a Greek  by  birth,  but 
high  in  the  military  service  of  Russia.  It 
consisted  of  seven  degrees,  viz.:  1.  Appren- 
tice. 2.  Fellow-Craft.  3.  Master  Mason. 
4.  The  Mystic  Arch.  5.  Scottish  Master  and 
Knight.  6.  The  Philosopher.  7.  The  Priest 
or  High  Priest  of  the  Templars.  The  four 
higher  degrees  abounded  in  novel  traditions 
and  myths  unknown  to  any  of  the  other  Rites, 
and  undoubtedly  invented  by  the  founder. 
The  whole  Rite  was  a mixture  of  Kabbalism, 
magic.  Gnosticism,  and  the  Hermetic  philos- 
ophy mixed  in  almost  inextricable  confusion. 
The  Seventh  or  final  degree  was  distinctly 
Rosicrucian,  and  the  religion  of  the  Pdte  was 
Christian,  recognizing  and  teaching  the  belief 
in  the  Messiah  and  the  dogma  of  the  Trinity. 

Meiita.  The  ancient  name  of  the  island 
of  Malta. 

Member,  Honorary.  See  Honorary  Mem- 
bers. 

Member,  Life.  See  Ldfe  Member. 

Member  of  a Lodge.  As  soon  as  perma- 
nent Lodges  became  a part  of  the  Masonic  or- 
ganization, it  seems  to  have  been  required  that 
every  Mason  should  belong  to  one,  and  this 
is  explicitly  stated  in  the  charges  approved 
in  1722.  (See  Affiliated  Mason.) 

Membership,  Right  of.  The  first  right 
which  a Mason  acquires,  after  the  reception  of 
the  Third  Degi-ee,  is  that  of  claiming  member- 
ship in  the  Lodge  in  which  he  has  been  initi- 
ated. The  very  fact  of  his  having  received 
that  degree  makes  him  at  once  an  inchoate 
member  of  the  Lodge — that  is  to  say,  no  fur- 
ther application  is  necessary,  and  no  new  bal- 
lot is  required;  but  the  candidate,  having 
now  become  a Master  Mason,  upon  signifying 
his  submission  to  the  regulations  of  the  So- 


ciety by  affixing  his  signature  to  the  book  of 
by-laws,  is  constituted,  by  virtue  of  that  act, 
a full  member  of  the  Lodge,  and  entitled  to  all 
the  rights  and  prerogatives  accruing  to  that 
position. 

[Under  the  English  Constitution  (Rule  191), 
initiation  is  sufficient  for  membership.] 

Memphis,  Rite  of.  In  1839,  two  French 
Masons,  named  respectively  Marconis  and 
Moullet,  of  whom  the  former  was  undoubtedly 
the  leader,  instituted,  first  at  Paris,  then  at 
Marseilles,  and  afterward  at  Brussels,  a new 
Rite  which  they  called  the  “Rite  of  Mem- 
phis,” and  which  consisted  of  ninety-one  de- 
grees. Subsequently,  another  degree  was 
added  to  this  already  too  long  list.  The  Rite, 
however,  has  repeatedly  undergone  modifi- 
cations. The  Rite  of  Memphis  was  undoubt- 
edly founded  on  the  extinct  Rite  of  Mizraim; 
for,  as  Ragon  says,  the  Egyptian  Rite  seems 
to  have  inspired  Marconis  and  Moullet  in  the 
organization  of  their  new  Rite.  It  is  said  by 
Ragon,  who  has  written  copiously  on  the  Rite, 
that  the  first  series  of  degrees,  extending  to  the 
Thirty-fifth  Degree,  is  an  assumption  of  the 
thirty-three  degrees  of  the  Ancient  and  Ac- 
cepted Rite,  with  scarcely  a change  of  name. 
The  remaining  degrees  of  the  Rite  are  bor- 
rowed, according  to  the  same  authority,  from 
other  well-known  systems,  and  some,  perhaps, 
the  invention  of  their  founders. 

The  Rite  of  Memphis  was  not  at  first  rec- 
ognized by  the  Grand  Orient  of  France,  and 
consequently  formed  no  part  of  legal  French 
Masonry.  So  about  1852  its  Lodges  were 
closed  by  the  civil  authority,  and  the  Rite,  to 
use  a French  Masonic  phrase,  “went  to  sleep.” 

In  the  year  1862,  Marconis,  still  faithful  to 
the  system  which  he  had  invented,  applied  to 
the  Grand  Master  of  France  to  give  to  it  a new 
life.  The  Grand  College  of  Rites  was  con- 
sulted on  the  subject,  and  the  Council  of  the 
Order  having  made  a favorable  decree,  the 
Rite  of  Memphis  was  admitted,  in  November, 
1862,  among  those  Masonic  systems  which 
acknowledge  obedience  to  the  Grand  Orient 
of  France,  and  perform  their  functions  within 
its  bosom.  To  obtain  this  position,  however, 
the  only  one  which,  in  France,  preserves  a 
Masonic  system  from  the  reputation  of  being 
clandestine,  it  was  necessary  that  Marconis, 
who  was  then  the  Grand  Hierophant,  should, 
as  a step  preliminary  to  any  favorable  action 
on  the  part  of  the  Grand  Orient,  take  an  obli- 
gation by  which  he  forever  after  divested  him- 
self of  all  authority,  of  any  kind  whatsoever, 
over  the  Rite.  It  passed  entirely  out  of  his 
hands,  and,  going  into  “obedience”  to  the 
Grand  Orient,  that  body  has  taken  complete 
and  undivided  possession  of  it,  and  laid  its 
high  de^ees  upon  the  shelf,  as  Masonic  curi- 
osities, since  the  Grand  Orient  only  recognizes, 
in  practise,  the  thirty-three  degrees  of  the 
Ancient  and  Accepted  Rite. 

This,  then,  is  the  present  position  of  the 
Rite  of  Memphis  in  France.  Its  original  pos- 
sessors have  disclaimed  all  further  control  or 
direction  of  it.  It  has  been  admitted  by  the 
Grand  Orient  among  the  eight  systems  of 


480 


MEMPHIS 


MEMPHIS 


Rites  which  are  placed  “under  its  obedience 
tliat  is  to  say,  it  admits  its  existence,  but  it 
does  not  suffer  it  to  be  worked.  Like  all  Ma- 
sonic Rites  that  have  ever  been  invented,  the 
organization  of  the  Rite  of  Memphis  is 
founded  on  the  first  thi*ee  degrees  of  Ancient 
CraftIMasonry.  These  three  degrees,  of  course, 
are  given  in  Symbolic  Lodges.  In  1862,  when 
Marconis  surrendered  the  Rite  into  the  hands 
of  the  ruling  powers  of  French  Masonry, 
many  of  these  Lodges  existed  in  various  parts 
of  France,  although  in  a dormant  condition, 
because,  as  we  have  already  seen,  ten  years 
before  they  had  been  closed  by  the  civil  au- 
thority. Had  they  been  in  active  operation, 
they  would  not  have  been  recognized  by  the 
French  Masons;  they  would  have  been  looked 
upon  as  clandestine,  and  there  would  have 
been  no  affiliation  with  them,  because  the 
Grand  Orient  recognizes  no  Masonic  bodies  as 
legal  which  do  not  in  return  recognize  it  as  the 
head  of  French  Masonry. 

But  when  Marconis  surrendered  his  powers 
as  Grand  Hierophant  of  the  Rite  of  Memphis 
to  the  Grand  Orient,  that  body  permitted 
these  Lodges  to  be  resuscitated  and  reopened 
only  on  the  conditions  that  they  would  ac- 
knowledge their  subordination  to  the  Grand 
Orient;  that  they  would  work  only  in  the  first 
three  degrees  and  never  confer  any  degree 
higher  than  that  of  Master  Mason;  the  mem- 
bers of  these  Lodges,  however  high  might  be 
their  dignities  in  the  Rite  of  Memphis,  were  to 
be  recognized  only  as  Master  Masons;  every 
Mason  of  the  Rite  of  Memphis  was  to  deposit 
his  Masonic  titles  with  the  Grand  Secretary  of 
the  Grand  Orient;  these  titles  were  then  to  be 
vise  or  approved  and  regularized,  but  only  as 
far  as  the  degree  of  Master  Mason;  no  Mason 
of  the  Rite  of  Memphis  was  to  be  permitted  to 
claim  any  higher  degree,  and  if  he  attempted 
to  assume  any  such  title  of  a higher  degree 
which  was  not  approved  by  the  Grand  Master, 
he  was  to  be  considered  as  irregular,  and  was 
not  to  be  affiliated  with  by  the  members  of 
any  of  the  regular  Lodges. 

Such  is  now  the  condition  of  the  Rite  of 
Memphis  in  France.  It  has  been  absorbed 
into  the  Grand  Orient;  Marconis,  its  founder 
and  head,  has  surrendered  all  claim  to  any 
jurisdiction  over  it;  there  are  Lodges  under  the 
jurisdiction  of  the  Grand  Orient  which  orig- 
inally belonged  to  the  Rite  of  Memphis,  and 
they  practise  its  ritual,  but  only  so  far  as  to 
give  the  degrees  of  Apprentice,  Fellow-Craft, 
and  Master  Mason.  Its  “Sages  of  the  Pyra- 
mids,” its  “Grand  Architects  of  the  Mysteri- 
ous City,”  its  “ Sovereign  Princes  of  the  Magi 
of  the  Sanctuary  of  Memphis,”  with  its 
“Sanctuary,”  its  “Mystical  Temple,”  its 
“Liturgical  College,”  its  “Grand  Consistory,” 
and  its  “Supreme  Tribunal,”  exist  no  longer 
except  in  the  diplomas  and  charters  which 
have  been  quietly  laid  away  on  the  shelves  of 
the  Secretariat  of  the  Grand  Orient.  To  at- 
tempt to  propagate  the  Rite  is  now  in  France 
a high  Masonic  offense.  The  Grand  Orient 
alone  has  the  power,  and  there  is  no  likelihood 
that  it  will  ever  exercise  it.  Some  circum- 


stances which  have  recently  occurred  in  the 
Grand  Orient  of  France  very  clearly  show  the 
true  condition  of  the  Rite  of  Memphis.  A 
meeting  was  held  in  Paris  by  the  Council  of  the 
Order,  a body  which,  something  like  the  Com- 
mittee of  General  Purposes  of  the  Grand  Lodge 
of  England,  does  all  the  preliminary  business 
for  the  Grand  Orient,  but  which  is  possessed  of 
rather  extensive  legislative  and  administrative 
powers,  as  it  directs  the  Order  during  the  re- 
cess of  the  Grand  Orient.  At  that  meeting,  a 
communication  was  received  from  a Lodge  in 
Moldavia,  called  “The  Disciples  of  Truth,” 
which  Lodge  is  under  the  jurisdiction  of  the 
Grand  Orient  of  France,  having  been  char- 
tered by  that  body.  This  communication 
stated  that  certain  brethren  of  that  Lodge  had 
been  invested  by  one  Carence  with  the  degree 
of  Rose  Croix  in  the  Rite  of  Memphis,  and 
that  the  diplomas  had  been  dated  at  the 
“Grand  Orient  of  Egypt,”  and  signed  by  Bro. 
Marconis  as  Grand  Hierophant.  The  com- 
mission of  the  Council  of  the  Order,  to  whom 
the  subject  was  referred,  reported  that  the  con- 
ferring of  these  degrees  was  null  and  void; 
that  neither  Carence  nor  Marconis  had  any 
commission,  authority,  or  power  to  confer 
degrees  of  the  Memphis  Rite  or  to  organize 
bodies;  and  that  Marconis  had,  by  oath, 
solemnly  divested  himself  of  all  right  to  claim 
the  title  of  Grand  Hierophant  of  the  Rite; 
which  oath,  originally  taken  in  May,  1862, 
had  at  several  subsequent  times,  namely,  in 
September,  1863,  March,  1864,  September, 
1865,  and  March,  1866,  been  renewed.  As  a 
matter  of  clemency,  the  Council  determined 
not,  for  the  present  at  least,  to  prefer  charges 
against  Marconis  and  Carence  before  the 
Grand  Orient,  but  to  warn  them  of  the  error 
they  committed  in  making  a traffic  of  Masonic 
degrees.  It  also  ordered  the  report  to  be  pub- 
lished and  widely  diffused,  so  that  the  Fra- 
ternity might  be  apprised  that  there  was  no 
power  outside  of  the  Grand  Orient  which  could 
confer  the  high  de^ees  of  any  Rite. 

An  attempt  having  been  made,  in  1872,  to 
establish  the  Rite  in  England,  Bro.  Mon- 
tague, the  Secretary-General  of  the  Supreme 
Council,  wrote  to  Bro.  Thevenot,  the  Grand 
Secretary  of  the  Grand  Orient  of  France,  for 
information  as  to  its  validity.  From  him  he 
received  a letter  containing  the  following 
statements,  from  which  official  authority  we 
gather  the  fact  that  the  Rite  of  Memphis  is  a 
dead  Rite,  and  that  no  one  has  authority  in 
any  country  to  propagate  it. 

“Neither  in  1866,  nor  at  any  other  period, 
has  the  Grand  Orient  of  France  recognized 
‘the  Ancient  and  Primitive  Rite  of  Masonry,’ 
concerning  which  you  inquire,  and  which  has 
been  recently  introduced  in  Lancashire. 

“At  a particular  time,  and  with  the  inten- 
tion of  causing  the  plurality  of  Rites  to  dis- 
appear, the  Grand  Orient  of  France  annexed 
and  absorbed  the  Rite  of  Memphis,  under  the 
express  condition  that  the  Lodges  of  that  Rite, 
which  were  received  under  its  jurisdiction, 
should  confer  only  the  three  symbolic  degrees 

Apprentice,  Fellow-Craft,  and  Master,  ad- 


MEMPHIS 


MERIT 


481 


cording  to  its  special  rituals,  and  refused  to 
recognize  any  other  degree,  or  any  other  title, 
belonging  to  such  Rite. 

“At  the  period  when  this  treaty  was  nego- 
tiated with  the  Supreme  Chief  of  this  Rite  by 
Bro.  Marconis  de  Negre,  Bro.  H.  J.  Seymour 
was  at  Paris,  and  seen  by  us,  but  no  power  was 
conferred  on  him  by  the  Grand  Orient 
of  France  concerning  this  Rite;  and,  what  is 
more,  the  Grand  Orient  of  France  does  not 
give,  and  has  never  given,  to  any  single  per- 
son the  right  to  make  Masons  or  to  create 
Lodges. 

“Afterwards,  and  in  consequence  of  the  bad 
faith  of  Bro.  Marconis  de  Negre,  who  pre- 
tended he  had  ceded  his  Rite  to  the  Grand 
Orient  of  France  for  France  alone,  Bro.  Harry 
J.  Seymour  assumed  the  title  of  Grand  Master 
of  the  Rite  of  Memphis  in  America,  and 
founded  in  New  York  a Sovereign  Sanctuary 
of  this  Rite.  A correspondence  ensued  be- 
tween this  new  power  and  the  Grand  Orient  of 
France,  and  even  the  name  of  this  Sovereign 
Sanctuary  appeared  in  our  Calendar  for  1867. 
But  when  the  Grand  Orient  of  France  learned 
that  this  power  went  beyond  the  three  sym- 
bolic degrees,  and  that  its  confidence  had  been 
deceived,  the  Grand  Orient  broke  off  all  con- 
nection with  this  power,  and  personally  with 
Bro.  Harry  J.  Seymour;  and,  in  fact,  since 
that  period,  neither  the  name  of  Bro.  Harry  J. 
Seymour,  as  Grand  Master,  nor  the  Masonic 
power  which  he  founded,  have  any  longer  ap- 
peared in  the  Masonic  Calendar  of  the  Grand 
Orient. 

“Your  letter  leads  me  to  believe  that  Bro. 
Harry  J.  Seymour  is  endeavoring,  I do  not 
know  with  what  object,  to  introduce  a new 
Rite  into  England,  in  that  country  of  the  prim- 
itive and  only  true  Masonry,  one  of  the  most 
respectable  that  I know  of.  I consider  this 
event  as  a misfortune. 

“The  Grand  Orient  of  France  has  made  the 
strongest  efforts  to  destroy  the  Rite  of  Mem- 
phis; it  has  succeeded.  The  Lodges  of  the 
Rite,  which  it  at  first  received  within  its  juris- 
diction, have  all  abandoned  the  Rite  of  Mem- 
phis to  work  according  to  the  French  Rite.’  I 
sincerely  desire  that  it  may  be  the  same  in  the 
United  Kingdom,  and  you  will  ever  find  me 
ready  to  second  your  efforts. 

“Referring  to  this  letter,  I have,  very  illus- 
trious brother,  but  one  word  to  add,  and  that 
is,  that  the  Constitution  of  the  Grand  Orient 
of  France  interdicts  its  founding  Lodges  in 
countries  where  a regular  Masonic  power  al- 
reavdy  exists;  and  if  it  cannot  found  Lodges 
a fortiori,  it  cannot  grant  charters  to  establish 
Grand  Masonic  Powers:  in  other  terms,  the 
Grand  Orient  of  France  never  has  given  to 
Bro.  Harry  J.  Seymour,  nor  to  any  other  per- 
son, powers  to  constitute  a Lodge,  or  to  create 
a Rite,  or  to  make  Masons.  Bro.  Harry  J. 
Seymour  may  perfectly  well  have  the  signa- 
tures of  the  Grand  Master  and  of  the  Chief  of 
the  Secretary’s  office  of  the  Grand  Orient  of 
France  on  a diploma,  as  a fraternal  vise;  but 
certainly  he  has  neither  a charter  nor  a power. 
1 also  beg  you  to  make  every  effort  to  obtain 


the  textual  copy  of  the  documents  of  which 
Bro.  Harry  J.  Seymour  takes  advantage.  It 
is  by  the  inspection  of  this  document  it  wiU  be 
necessary  to  judge  the  question,  and  I await 
new  communications  on  this  subject  from  your 
fraternal  kindness.” 

Menatzchim.  In  2 Chron.  ii.  18,  it  is 
said  that  at  the  building  of  the  Temple  there 
were  “three  thousand  and  six  hundred  over- 
seers to  set  the  people  awork.”  The  word 
translated  “overseers”  is,  in  the  original, 
MeNaTZCHIM.  Anderson,  in  his 
catalogue  of  workmen  at  the  Temple,  calls 
these  Menatzchim  “expert  Master  Masons”; 
and  so  they  have  been  considered  in  all  sub- 
sequent rituals. 

Mental  Qualifications.  See  Qualifica- 
tions. 

Menu.  In  the  Indian  mythology,  Menu  is 
the  son  of  Brahma,  and  the  founder  of  the 
Hindu  religion.  Thirteen  other  Menus  are 
said  to  exist,  seven  of  whom  have  already 
reigned  on  earth.  But  it  is  the  first  one  whose 
instructions  constitute  the  whole  civil  and 
religious  polity  of  the  Hindus.  The  code  at- 
tributed to  hun  by  the  Brahmans  has  been 
translated  by  Sir  William  Jones,  with  the  title 
of  The  Institutes  of  Menu. 

Mercy.  The  point  of  a Knights  Templar’s 
sword  is  said  to  be  characterized  by  the 
quality  of  “mercy  unrestrained”;  which  re- 
minds us  of  the  Shakespearian  expression— 
“the  quality  of  mercy  is  not  strained.”  In  the 
days  of  chivalry,  mercy  to  the  conquered  foe 
was  an  indispensable  quality  of  a knight.  An 
act  of  cruelty  in  battle  was  considered  infa- 
mous, for  whatever  was  contrary  to  the  laws 
of  generous  warfare  was  also  contrary  to  the 
laws  of  chivalry. 

Mercy,  Prince  of.  See  Prince  of  Mercy. 

Mercy-Seat.  The  lid  or  cover  of  the  ark 
of  the  covenant  was  called  the  Mercy-seat  or 
the  Propitiatory,  because  on  the  day  of  the 
atonement  the  High  Priest  poured  on  it  the 
blood  of  the  sacrifice  for  the  sins  of  the  people. 

Meridian  Sun.  The  sun  in  the  South  is 
represented  in  Masonry  by  the  Junior  Warden, 
for  this  reason:  when  the  sun  has  arrived  at 
the  zenith,  at  which  time  he  is  in  the  South, 
the  splendor  of  his  beams  entitles  him  to  the 
appellation  which  he  receives  in  the  ritual  as 
“the  beauty  and  glory  of  the  day.”  Hence,  as 
the  Pillar  of  Beauty  which  supports  the  Lodge 
is  referred  to  the  Junior  Warden,  that  officer  is 
said  to  represent  “the  sun  in  the  South  at  High 
Twelve,”  at  which  hour  the  Craft  are  called  by 
him  to  refreshment,  and  therefore  is  he  also 
placed  in  the  South  that  he  may  the  better 
observe  the  time  and  mark  the  progress  of  the 
shadow  over  the  dial-plate  as  it  crosses  the 
meridian  line. 

Merit.  The  Old  Charges  say,  “all  prefer- 
ment among  Masons  is  grounded  upon  real 
worth  and  personal  merit  only;  that  so  the 
Lords  may  be  well  served,  the  Brethren  not 
put  to  shame,  nor  the  Royal  Craft  despised. 
Therefore  no  Master  or  Warden  is  chosen  by 
seniority,  but  for  his  merit.”  (See  Prefer- 
ment.) 


482 


MER-SKER 


MEZUZA 


Mer-Sker.  The  space  in  which  the  sun 
moves,  as  an  Egyptian  personification,  signi- 
fying the  habitation  of  Horus. 

Merzdorf,  J.  L.  T.  A learned  German 
Mason,  born  in  1812.  Initiated  in  Apollo 
Lodge,  at  Leipsic,  in  1834.  He  resuscitated  the 
Lodge  “Zum  goldenen  Hirsch,”  Oldenburg, 
and  was  for  years  Deputy  Master.  He  pub- 
lished Die  Symbole,  etc.,  Leipsic,  1836,  and 
later  several  other  works. 

Meshla,  Meshlane.  Corresponding  to 
Adam  and  Eve,  in  accordance  with  Persian 
cosmogony. 

Mesmer,  Friedrich  Anton.  A German 
physician  who  was  born  in  Suabia,  in  1734,  and, 
after  a long  life,  a part  of  which  was  passed  in 
notoriety  and  the  closing  years  in  obscurity, 
died  in  1815.  He  was  the  founder  of  the  doc- 
trine of  animal  magnetism,  called  after  him 
Mesmerism.  He  visited  Paris,  and  became 
there  in  some  degree  intermixed  with  the 
Masonic  charlatanism  of  Cagliostro,  who  used 
the  magnetic  operations  of  Mesmer’s  new 
science  in  his  initiations.  (See  Mesmeric 
Masonry.) 

Mesmeric  Masonry.  In  the  year  1782, 
Mesmer  established  in  Paris  a society  which 
he  called  “the  Order  of  Universal  Harmony.” 
It  was  based  on  the  principles  of  animal  mag- 
netism or  mesmerism,  and  had  a form  of  initi- 
ation by  which  the  founder  claimed  that  its 
adepts  were  purified  and  rendered  more  fit 
to  propagate  the  doctrines  of  his  science. 
French  writers  have  dignified  this  Order  by  the 
title  of  “Mesmeric  Masonry.” 

Mesopolyte.  The  Fourth  Degree  of  the 
German  Union  of  XXII. 

Mesouraneo.  A Greek  word,  uttrov- 
payeoi,  signifying,  I am  in  the  center  of  heaven. 
Hutchinson  fancifully  derives  from  it  the 
word  Masonry,  which  he  says  is  a corruption 
of  the  Greek,  and  refers  to  the  constellation 
Magaroth  mentioned  by  Job;  but  he  fails  to 
give  a satisfactory  reason  for  his  etymology. 
Nevertheless,  Oliver  favors  it. 

Metals.  In  the  divestiture  of  metals  as  a 
preliminary  to  initiation,  we  are  symbol- 
ically taught  that  Masonry  regards  no  man  on 
account  of  his  wealth.  The  Talmudical 
treatise  “Beracoth,”  with  a like  spirit  of  sym- 
bolism, directs  in  the  Temple  service  that  no 
man  shall  go  into  the  mountain  of  the  house, 
that  is,  into  the  Holy  Temple,  “with  money 
tied  up  in  his  purse.” 

Metal  Tools.  We  are  told  in  Scripture 
that  the  Temple  was  “built  of  stone  made 
ready  before  it  was  brought  thither:  so  that 
there  was  neither  hammer,  nor  axe,  nor  any 
tool  of  iron  heard  in  the  house  while  it  was  in 
building.”  (1  Kings  vi.  7.)  Masonry  has 
adopted  this  as  a symbol  of  the  peace  and  har- 
mony which  should  reign  in  a Lodge,  itself  a 
type  of  the  world.  But  Clarke,  in  his  com- 
mentary on  the  place,  suggests  that  it  was  in- 
tended to  teach  us  that  the  Temple  was  a type 
of  the  kingdom  of  God,  and  that  the  souls  of 
men  are  to  be  prepared  here  for  that  place  of 
blessedness.  There  is  no  repentance,  tears, 
nor  prayers:  the  stones  must  be  all  squared. 


and  fitted  here  for  their  place  in  the  New  Jeru- 
salem ; and,  being  living  stones,  must  be  built 
up  a holy  temple  for  the  habitation  of  God. 

Metropolitan  Chapter  of  France.  There 
existed  in  France,  toward  the  end  of  the  last 
century,  a body  calling  itself  the  Grand  Chap- 
ter General  of  France.  It  was  formed  out  of 
the  dShris  of  the  Council  of  Emperors  of  the 
East  and  West,  and  the  Council  of  Knights  of 
the  East,  which  had  been  founded  by  Pirlet. 
In  1786,  it  united  with  the  schismatic  Grand 
Orient,  and  then  received  the  title  of  the  Met- 
ropolitan Chapter  of  France.  It  possessed  in 
its  archives  a large  collection  of  manuscript 
cahiers  of  degrees,  most  of  them  being  mere 
Masonic  curiosities. 

Metusael.  The  name  given  to  the  Hebrew 
quarryman,  who  is  represented  in  some  leg- 
ends as  one  of  the  assassins,  Fanor  and  Amru 
being  the  other  two. 

Mexico.  Masonry  was  introduced  into 
Mexico,  in  the  Scottish  Rite,  some  time  prior  to 
1810,  by  the  civil  and  military  officers  of  Spain, 
but  the  exact  period  of  its  introduction  is  un- 
known. The  first  Work  Charters  were  granted 
for  a Lodge  at  Vera  Cruz  in  1816,  and  one  at 
Campeche  in  1817,  by  the  Grand  Lodge  of 
Louisiana, followed  by  a Charter  for  a Lodge  at 
Vera  Cruz  in  1823  by  the  “City  ” Grand  Lodge 
of  New  York,  and  one  in  the  same  city  in 
1824  from  the  Grand  Lodge  of  Pennsylvania. 
February  10, 1826,  five  Charters  were  granted 
for  Lodges  in  the  City  of  Mexico  by  the  “ Coun- 
try” Grand  Lodge  of  New  York,  on  the  rec- 
ommendation of  Joel  R.  Poinsett,  Past  Dep- 
uty Grand  Master  of  South  Carolina,  at  that 
time  United  States  Minister  to  Mexico,  who 
constituted  the  Lodges  and  organized  them 
into  a Grand  Lodge  with  Jose  Ignacio  Esteva 
as  Grand  Master. 

The  Masonic  bodies,  both  York  and  Scot- 
tish Rite,  however,  soon  degenerated  into 
rival  political  clubs,  and  the  bitter  factional- 
ism became  so  strong  that  in  1833  the  authori- 
ties issued  an  edict  suppressing  aU  secret  soci- 
eties. The  bodies  met,  however,  secretly,  and 
about  1834  the  National  Mexican  Rite  was 
organized  with  nine  degrees  copied  after  the 
Scottish  Rite.  In  1843  a Lodge  was  char- 
tered at  Vera  Cruz,  and  in  1845  at  Mexico  by 
the  Grand  Orient  of  France.  In  1859  a Su- 
preme Council  33°,  with  jurisdiction  over  the 
Symbolic  degrees,  was  organized  by  authority 
of  Albert  Pike,  and  for  a time  the  Supreme 
Council  dominated  all  the  bodies.  In  1865 
the  Grand  Lodge  Valle  de  Mexico  was  organ- 
ized as  a York  Rite  Grand  Lodge,  and  worked 
as  such  until  1911,  when  a number  of  the 
Lodges,  under  the  leadership  of  Past  Grand 
Masters  Levi  and  Pro,  left  the  Grand  Lodge 
and  organized  a rival  body,  under  the  obedi- 
ence of  the  Supreme  Council.  [W.  J.  A.] 

Mezuza.  The  third  fundamental  principle 
of  Judaism,  or  the  sign  upon  the  door-post. 
The  precept  is  founded  upon  the  command, 
“And  thou  shalt  write  them  upon  the  posts 
of  thy  house,  and  on  thy  gates.”  (Deut.  vi. 
4-9;  xi.  13-21.)  The  door-posts  must  be 
those  of  a dwelling;  synagogues  are  excluded. 


MICHAEL 


MIDDLE 


483 


The  Karaite  Jews  affix  Mezuzas  to  synagogues, 
and  not  to  private  houses.  The  Mezuza  is  con- 
structed as  follows:  the  two  above-mentioned 
portions  of  Scripture  are  written  on  ruled  vel- 
lum prepared  according  to  Rabbinical  rules, 
then  rolled  and  fitted  into 
a metallic  tube.  The  word 
Shaddai  (Almighty)  is  writ- 
ten on  the  outside  of  the  roll, 
and  can  be  read,  when  in  the 
tube,  through  a slot.  The 
Mezuza  is  then  nailed  at  each 
end  on  the  right-hand  door- 
post, while  the  following 
prayer  is  being  said:  “Blessed 
art  thou,  O Lord  our  God! 
King  of  the  Universe,  who 
hath  sanctified  us  with  His 
laws,  and  commanded  us  to 
fix  the  Mezuza.”  Under  the 
word  Shaddai  some  Jews 
write  the  three  angehc  names 
Coozu,  Bemuchsaz,  Coozu. 
To  these  some  pray  for  suc- 
cess in  business. 

The  Talmud  estimates  the 
virtue  of  the  Talith,  the  Phy- 
lacteries, and  the  Mezuza  in 
the  following  terms:  “Who- 
soever has  the  phylacteries 
bound  to  his  head  and  arm, 
and  the  fringes  thrown  over 
his  garments,  and  the  Mezuza 
fixed  on  his  door-post,  is  safe  from  sin;  for 
these  are  excellent  memorials,  and  the  angels 
secure  him  from  sin;  as  it  is  written,  ‘The 
angel  of  the  Lord  encamped  round  about 
them  that  fear  Him,  and  delivereth  them.’  ” 
(Ps.  xxxiv.  7.)  [C.  T.  McClenachan.] 

Michael.  Who  is  like  unto  God. 

The  chief  of  the  seven  archangels.  He  is  the 
leader  of  the  celestial  host,  as  Lucifer  is  of  the 
infernal  spirits,  and  the  especial  protector  of 
Israel.  He  is  prominently  referred  to  in  the 
Twenty-eighth  Degree  of  the  Ancient  and 
Accepted  Scottish  Rite,  or  Knight  of  the  Sun. 

Michigan.  A Charter  was  issued  by  the 
Prov.  Grand  Master  of  New  York  under  date 
of  April  27,  1764,  for  a Lodge  at  Detroit,  and 
upon  this  foundation  it  has  been  customary  to 
rest  the  claim  that  Michigan  Masonry  dates 
from  1764.  In  fact,  there  is  no  evidence  that 
any  work  was  ever  done  under  the  Charter  of 
1764,  and  if  a Lodge  ever  came  into  existence 
thereunder,  as  is  probable,  it  is  certain  that  it 
was  short-lived,  and  differed  in  no  respect 
from  several  other  Lodges  known  to  have  been 
temporarily  held  at  Detroit  at  various  times 
prior  to  1794  by  British  soldiers  and  other 
sojourners. 

In  1794  Detroit  was  still  garrisoned  by  Brit- 
ish soldiers  and  it  was  British  soldiers  who 
were  founders  of  the  Lodge  of  1794.  After- 
ward, when  the  British  Government  had 
tardily  turned  the  post  over  to  the  Americans, 
and  the  British  soldiers  had  been  removed  and 
the  region  had  become  somewhat  American- 
ized, a sentiment  arose  in  favor  of  building 
under  some  American  Grand  Lodge  in  prefer- 


ence to  a Canadian,  and  in  October,  1803, 
the  members  of  the  Lodge  voted  to  petition 
the  Grand  Lodge  of  New  York  for  a Charter, 
proposing  to  surrender  their  Canadian  Char- 
ter. Chiefly  on  account  of  the  slowness  of  com- 
munication in  those  days,  this  transaction  was 
not  brought  to  a close  until  the  session  of  the 
Grand  Lodge  of  New  York,  held  in  September, 
1806.  Zion  Lodge  died  in  1812,  owing  to  the 
capture  of  Detroit  by  the  British,  but  after 
the  war  the  Grand  Lodge  of  New  York  gave 
the  members  a new  Charter. 

Other  Lodges  were  subsequently  estab- 
lished, and  on  July  31,  1826,  a Grand  Lodge 
was  organized  by  them,  and  Lewis  Cass  elected 
Grand  Master.  In  consequence  of  the  political 
pressure  of  the  anti-Masonic  party  at  that 
time,  the  Grand  Lodge  suspended  its  labors 
in  1829,  and  remained  in  a dormant  condition 
until  1841,  when,  at  a general  meeting  of  the 
Masons  of  the  State,  it  was  resolved  that  the 
old  Grand  Officers  who  were  still  alive  should, 
on  the  principle  that  their  prerogatives  had 
never  ceased,  but  only  been  in  abeyance, 
grant  dispensations  for  the  revival  of  the 
Lodges  and  the  renewal  of  labor.  But  this 
course  having  been  objected  to  as  irregular 
by  most  of  the  Grand  Lodges  of  the  United 
States,  delegates  of  a constitutional  number  of 
Lodges  met  in  September,  1844,  and  organ- 
ized the  Grand  Lodge,  electing  John  Mullett 
Grand  Master. 

The  Grand  Chapter  was  organized  in  1848, 
the  Grand  Commandery  in  1857,  and  the 
Grand  Council  in  1858.  [A.  G.  Pitts.] 

Microcosm.  See  Man. 

Middle  Ages.  These  are  supposed  by 
the  best  historians  to  extend  from  the  time 
Theodoric  liberated  Rome  (493)  to  the  end 
of  the  fifteenth  century,  the  important  events 
being  the  fall  of  Constantinople  in  1453, 
the  discovery  of  America  in  1492,  and  the 
doubling  of  the  Cape  of  Good  Hope  in  1497. 
This  period  of  ten  centuries  is  one  of  great 
importance  to  the  Masonic  student,  because  it 
embraces  within  its  scope  events  intimately 
connected  with  the  history  of  the  Order,  such 
as  the  diffusion  throughout  Europe  of  the 
Roman  Colleges  of  Artificers,  the  establish- 
ment of  the  architectural  school  of  Como,  the 
rise  of  the  gilds,  the  organization  of  the 
building  corporations  of  Germany,  and  the 
company  of  Freemasons  of  England,  as  well  as 
many  customs  and  usages  which  have  de- 
scended with  more  or  less  modification  to  the 
modern  Institution. 

Middle  Chamber.  There  were  three 
stories  of  side  chambers  built  around  the 
Temple  on  three  sides;  what,  therefore,  is 
called  in  the  authorized  version  a middle  cham- 
ber was  really  the  middle  story  of  those  three. 
The  Hebrew  word  is  yatsang.  They  are 
thus  described  in  1 Kings  vi.  5,  6,  8.  “And 
against  the  wall  of  the  house  he  built  chambers 
round  about,  against  the  walls  of  the  house 
round  about,  both  of  the  temple  and  of  the 
oracle:  and  he  made  chambers  round  about. 
The  nethermost  chamber  was  five  cubits 
broad,  and  the  middle  was  six  cubits  broad, 


484 


MILES 


MISCONDUCT 


and  the  thii*d  was  seven  cubits  broad:  for 
without  in  the  wall  of  the  house  he  made 
narrowed  rests  round  about,  that  the  beams 
should  not  be  fastened  in  the  walls  of  the 
house.  The  door  for  the  middle  chamber  was 
in  the  right  side  of  the  house:  and  they  went 
up  with  winding  stairs  into  the  middle  cham- 
ber, and  out  of  the  middle  into  the  third.” 

These  chambers,  after  the  Temple  was  com- 
pleted, served  for  the  accommodation  of  the 
priests  when  upon  duty;  in  them  they  de- 
posited their  vestments  and  the  sacred  vessels. 
But  the  knowledge  of  the  purpose  to  which  the 
middle  chamber  was  appropriated  v/hile  the 
Temple  was  in  the  course  of  construction,  is 
only  preserved  in  Masonic  tradition.  This 
tradition  is,  however,  altogether  mythical  and 
symbolical  in  its  character,  and  belongs  to  the 
symbolism  of  the  Winding  Stairs,  which  see. 

Miles.  1.  In  pure  Latin,  miles  means  a 
soldier;  but  in  Medieval  Latin  the  word  was 
used  to  designate  the  military  knights  whose 
institution  began  at  that  period.  Thus  a 
Knight  Templar  was  called  Miles  Templarius, 
and  a Knight  Banneret,  Miles  Bannerettus. 
The  pure  Latin  word  eques,  which  signified  a 
knight  in  Rome,  was  never  used  in  that  sense 
in  the  Middle  Ages.  (See  Knighthood.) 

2.  The  Seventh  Degree  of  the  Rite  of  Afri- 
can Architects. 

Military  Lodges.  Lodges  established  in 
an  army.  They  are  of  an  early  date,  having 
long  existed  in  the  British  army.  In  America, 
the  first  Lodge  of  this  kind  of  which  we  have 
any  record  was  one  the  Warrant  for  which  was 
granted  by  the  Grand  Lodge  of  Massachu- 
setts, in  1738,  to  Abraham  Savage,  to  be  used 
in  the  expedition  against  Canada.  A similar 
one  was  granted  by  the  same  authority,  in 
1756,  to  Richard  Gridley,  for  the  expedition 
against  Crown  Point.  In  both  of  these  in- 
stances the  Warrants  were  of  a general  charac- 
ter, and  might  rather  be  considered  as  deputa- 
tions, as  they  authorized  Savage  and  Gridley 
to  congregate  Masons  into  one  or  more  Lodges. 
In  1779,  the  Grand  Lodge  of  Pennsylvania 
granted  a Warrant  to  Col.  Proctor,  of  the  ar- 
tillery, to  open  a Military  Lodge,  which  in  the 
Warrant  is  called  a ‘‘  Movable  Lodge.”  In  the 
Civil  War  in  the  United  States  between  1861 
and  1865,  many  Military  Lodges  were  estab- 
lished on  both  sides;  but  it  is  questionable 
whether  they  had  a good  effect.  They  met, 
certainly,  with  much  opposition  in  many  juris- 
dictions. In  England,  the  system  of  Mili- 
tary Lodges  is  regulated  by  special  provisions 
of  the  Grand  Lodge  Constitution.  They  are 
strictly  limited  to  the  purposes  for  which  the 
Warrants  were  granted,  and  no  new  Lodge  can 
be  established  in  a regiment  without  the  con- 
currence of  the  commanding  officer.  They 
cannot  make  Masons  of  any  but  military  men 
who  have  attained  some  rank  in  the  army 
above  that  of  a private  soldier,  although  the 
latter  may  by  dispensation  be  admitted  as 
Serving  Brethren;  and  they  are  strictly  en- 
joined not  to  interfere  with  the  Masonic  juris- 
diction of  any  country  in  which  they  may  be 
stationed.  Military  Lodges  also  exist  on  the 


Continent  of  Europe.  We  find  one  at  Berlin, 
in  Prussia,  as  far  back  as  1775,  under  the  name 
of  the  “Military  Lodge  of  the  Blazing  Star,” 
of  which  Wadzeck,  the  Masonic  writer,  was 
the  orator. 

Militia.  In  Medieval  Latin,  this  word 
signifies  chivalry  or  the  body  of  knighthood. 
Hence  Militia  Templi,  a title  sometimes  given 
to  Knights  Templar,  does  not  signify,  as  it  has 
sometimes  been  improperly  translated,  the 
army  of  the  Temple,  but  the  chivalry  of  the 
Temple. 

MOlin  de  Grand  Maison,  A.  L.  Born, 
1759;  died,  1818.  Founder  of  the  Magasin 
Encyclopcedique.  He  was  a Mason  under  the 
Rite  Ecossais,  and  also  belonged  to  the  “Mere 
Loge”  of  the  “Rite  Ecossais  Philosophique.” 

Minerval.  The  Third  Degree  of  the  Il- 
luminati of  Bavaria. 

Minister  of  State.  An  officer  in  the  Su- 
preme Councils,  Grand  Consistories,  and  some 
of  the  high  degrees  of  the  Ancient  and  Ac- 
cepted Scottish  Rite. 

Minnesota.  Masonry  was  introduced  into 
this  State  in  1849  by  the  constitution  in  the 
city  of  St.  Paul  of  a Lodge  under  a Warrant  is- 
sued by  the  Grand  Lodge  of  Ohio.  Two  other 
Lodges  were  subsequently  constituted  by  the 
Grand  Lodges  of  Wisconsin  and  Illinois.  A 
convention  of  delegates  from  these  Lodges 
was  held  at  St.  Paul,  and  a Grand  Lodge  or- 
ganized on  February  12,  1853.  A.  E.  Ames 
was  elected  Grand  Master.  The  Grand  Chap- 
ter was  organized  December  17,  1859,  and  the 
Grand  Commandery  was  organized  in  1866. 

Minor.  The  Fifth  Degree  of  the  German 
Rose  Croix. 

Minor  Illuminate.  {Illuminatus  Minor.) 
The  Fourth  Degree  of  the  Illuminati  of  Ba- 
varia. 

Minute-Book.  The  records  of  a Lodge  are 
kept  by  the  Secretary  in  a journal,  which  is 
called  the  Minute-Book.  The  French  call  it 
Planche  tracee,  and  the  Minutes  a Morceau 
d^  Architecture. 

Minutes.  The  records  of  a Lodge  are 
called  its  minutes.  The  minutes  of  the  pro- 
ceedings of  the  Lodge  should  always  be  read 
just  before  closing,  that  any  alterations  or 
amendments  may  be  proposed  by  the  breth- 
ren; and  again  immediately  after  opening  at 
the  next  communication,  that  they  may  be 
confirmed.  But  the  minutes  of  a regular  com- 
munication are  not  to  be  read  at  a succeeding 
extra  one,  because,  as  the  proceedings  of  a 
regular  communication  cannot  be  discussed  at 
an  extra,  it  would  be  unnecessary  to  read  them, 
for,  if  incorrect,  they  could  not  be  amended 
until  the  next  regular  communication. 

Mlschchau,  Mischaphereth,  Mischtai, 

r.ipn  Tent  of  Testimony. 

Tent  of  Festival.  (See  Twenty-fourth  Degree 
of  the  Scottish  Rite.)  is  used  in  the  Thir- 

tieth Degree. 

Misconduct.  The  Constitution  of  the 
Grand  Lodge  of  England  provides  that  “if 
any  brother  behave  in  such  a manner  as  to 
disturb  the  harmony  of  the  Lodge,  he  shall  be 
thrice  formally  admonished  by  the  Master; 


MISERABLE 


MITHRAS 


485 


and  if  he  persist  in  his  irregular  conduct,  he 
shall  be  punished  according  to  the  by-laws  of 
that  particular  Lodge,  or  the  case  may  be  re- 
ported to  higher  Masonic  authority.”  A sim- 
ilar rule  prevails  wherever  Masonry  exists. 
Every  Lodge  may  exercise  instant  discipline 
over  any  member  or  visitor  who  violates  the 
rules  of  order  and  propriety,  or  disturbs  the 
harmony  of  the  Lodge,  by  extrusion  from 
the  room. 

Miserable  Scald  Masons.  See  Scald 
M iserahles. 

Mishna.  See  Talmud. 

Mississippi.  Masonry  was  introduced 
into  this  State  at  least  as  far  back  as  1801,  in 
which  year  the  Grand  Lodge  of^  Kentucky 
chartered  a Lodge  at  Natchez,  which  became 
extinct  in  1814.  The  Grand  Lodge  of  Ken- 
tucky subsequently  granted  charters  to  two 
other  Lodges  in  1812  and  1815.  Two  Lodges 
were  also  constituted  by  the  Grand  Lodge  of 
Tennessee.  The  delegates  of  three  of  these 
Lodges  met  in  convention  at  the  city  of  Nat- 
chez in  July  and  August,  1818,  and  on  the 
25th  of  the  latter  month  organized  the  Grand 
Lodge  of  Mississippi,  Henry  Tooley  being 
elected  Grand  Master.  The  Grand  Chapter 
was  organized  at  Vicksburg,  May  18,  1846; 
the  Grand  Council  of  R.  and  S.  Master,  Jan- 
uary 19, 1856;  and  the  Grand  Commandery, 
January  22,  1857.  Scottish  Masonry  was  in- 
troduced into  the  State  in  1815  by  the  estab- 
hshment  of  a Grand  Council  of  Princes  of 
Jerusalem  under  the  obedience  of  the  South- 
ern Supreme  Council. 

Missouri.  Masonry  was  introduced  into 
this  State  in  1807  by  the  constitution  of  a 
Lodge  in  the  town  of  St.  Genevieve,  under  a 
charter  gTanted  by  the  Grand  Lodge  of  Penn- 
sylvania, which  body  granted  a charter  for 
another  Lodge  in  1809.  Several  charters  were 
subsequently  granted  by  the  Grand  Lodge  of 
Tennessee.  In  1821  there  appear  to  have  been 
but  three  Lodges  in  the  State.  Delegates  from 
these  organized,  April  23, 1821,  a Grand  Lodge 
at  St.  Louis,  and  elected  Thomas  F.  Riddick 
Grand  Master.  The  Grand  Chapter  was  or- 
ganized May  18,  1846,  and  the  Grand  Com- 
mandery May  22,  1860. 

Mistletoe.  {Viscum  Album.)  A sacred 
plant  among  the  Druids.  It  was  to  them  a 
symbol  of  immortality,  and  hence  an  analogue 
of  the  Masonic  Acacia.  “The  mistletoe,” 
says  Vallancey,  in  his  Grammar  of  the  Irish 
Language,  “was  sacred  to  the  Druids,  because 
not  only  its  berries  but  its  leaves  also  grow  in 
clusters  of  three  united  to  one  stock.  The 
Christian  Irish  hold  the  shamrock  (clover, 
trefoil)  sacred,  in  hke  manner,  because  of  the 
three  ’eaves  united  to  one  stalk.” 

In  Scandinavian  countries  it  is  called  Mistel. 
It  is  a parasitic  evergreen  plant  bearing  a 
glutinous  fruit.  It  was  from  a fragment  of 
this  plant  that  the  dart  was  made  which  cost 
the  life  of  Balder,  according  to  the  Scandina- 
vian Mysteries.  (See  Balder.) 

The  Mistletoe,  to  the  Scandinavian,  is  the 
coincident  symbol  of  the  acacia  to  the  Mason, 
the  ivy  to  those  of  the  Mysteries  of  Dionysius, 


the  myrtle  to  those  of  Ceres,  the  erica  or  heath 
to  those  of  the  Osirian,  the  lettuce  to  those  of 
the  Adonisian,  and  the  lotus  or  water-lily  to 
those  of  India  and  Egypt.  The  Mistletoe 
that  caused  the  death  of  Balder  was  deemed 
sacred  as  the  representative  of  the  number 
three.  The  berries  and  leaves  of  the  plant  or 
vine  grow  in  clusters  of  three  united  on  one 
stalk.  It  was  profanation  to  touch  it.  It 
was  gathered  with  ceremony,  and  then  con- 
secrated, when  it  was  reputed  to  possess  every 
sanative  virtue,  and  denominated  “All  Heal.” 

Mitchell,  James  W.  S.  A Masonic  writer 
and  journalist,  was  born  in  the  State  of  Ken- 
tucky, in  the  year  1800.  He  was  initiated 
into  Masonry  in  Owen  Lodge,  at  Port  William, 
now  Carrollton,  Kentucky,  in  the  year  1821. 
He  subsequently  removed  to  the  State  of  Mis- 
souri, where  he  took  a prominent  position  in 
the  Masonic  Fraternity,  and  held  the  offices  of 
Grand  Master  of  the  Grand  Lodge,  Grand 
High  Priest  of  the  Grand  Chapter,  and  Grand 
Commander  of  the  Grand  Commandery  of 
Kjiights  Templar.  In  1848  he  established,  in 
the  city  of  St.  Louis,  a monthly  journal  en- 
titled the  Masonic  Signet  and  Literary  Mirror y 
which  he  removed  to  Montgomery,  Alabama, 
in  1852,  where  it  lasted  for  a short  time,  and 
then  was  discontinued  for  want  of  patronage. 
In  1858  he  published  The  History  of  Free- 
masonry and  Masonic  Digest,  in  two  vol- 
umes, octavo.  Bro.  Mitchell  was  a warm- 
hearted and  devoted  Mason,  but,  unfortu- 
nately for  his  reputation  as  an  author,  not  an 
accomplished  scholar,  hence  his  style  is  de- 
ficient, not  only  in  elegance,  but  even  in 
grammatical  purity.  His  natural  capacity, 
however,  was  good,  and  his  arguments  as  a 
controversialist  were  always  trenchant,  if  the 
language  was  not  polished.  As  a Masonic 
jurist  his  decisions  have  been  considered  gen- 
erally, but  by  no  means  universally,  correct. 
His  opinions  were  sometimes  eccentric,  and 
his  History  possesses  much  less  value  than 
such  a work  should  have,  in  consequence  of 
its  numerous  inaccuracies,  and  the  adoption 
by  its  author  of  aU  the  extravagant  views  of 
earlier  writers  on  the  origin  of  Masonry.  He 
died  at  Griffin,  Georgia,  November  12,  1873, 
having  been  for  many  years  a great  sufferer 
from  illness. 

Mithras,  Mysteries  of.  There  are  none 
of  the  Ancient  Mysteries  which  afford  a more 
interesting  subject  of  investigation  to  the 
Masonic  scholar  than  those  of  the  Persian  god 
Mithras.  Instituted,  as  it  is  supposed,  by 
Zeradusht  or  Zoroaster,  as  an  initiation  into 
the  principles  of  the  religion  which  he  had 
founded  among  the  ancient  Persians,  they  in 
time  extended  into  Europe,  and  lasted  so  long 
that  traces  of  them  have  been  found  in  the 
fourth  centiuy.  “With  their  penances,” 
says  Mr.  King  (Gnostics,  p.  47),  “and  tests  of 
the  courage  of  the  candidate  for  admission, 
they  have  been  maintained  by  a constant  tra- 
dition through  the  secret  societies  of  the  Mid- 
dle Ages  and  the  Rosicrucians  down  to  the 
modern  faint  reflex  of  the  latter — the  Free- 
masons.” 


486 


MITHRAS 


MITHRAS 


Of  the  identity  of  Mithras  with  other  deities 
there  have  been  various  opinions.  Herodotus 
says  he  was  the  Assyrian  Venus  and  the  Arab- 
ian Alitta;  Porphyry  calls  him  the  Demi- 
urges, and  Lord  of  Generation;  the  Greeks 
identified  him  with  Phoebus;  and  Higgins 
supposed  that  he  was  generally  considered  the 
same  as  Osiris.  But  to  the  Persians,  who  first 
practised  his  mysteries,  he  was  a sun  god,  and 
worshiped  as  the  God  of  Light.  He  was  rep- 
resented as  a young  man  covered  with  a Phryg- 
ian turban,  and  clothed  in  a mantle  and 
tunic.  He  presses  with  his  knee  upon  a bull, 
one  of  whose  horns  he  holds  in  his  left  hand, 
while  with  the  right  he  plunges  a dagger  into 
his  neck,  while  a dog  standing  near  laps  up 
the  dripping  blood. 

This  symbol  has  been  thus  interpreted : His 
piercing  the  throat  with  his  dagger  signifies 
the  penetration  of  the  solar  rays  into  the 
bosom  of  the  earth,  by  which  action  all  nature 
is  nourished ; the  last  idea  being  expressed  by 
the  dog  licking  up  the  blood  as  it  flows  from  the 
wound.  But  it  will  be  seen  hereafter  that  this 
last  symbol  admits  of  another  interpretation. 

The  mysteries  of  Mithras  were  always  cele- 
brated in  caves.  They  were  divided  into  seven 
stages  or  degrees  (Suidas  says  twelve),  and 
consisted  of  the  most  rigorous  proofs  of  forti- 
tude and  com-age.  Nonnus  the  Greek  poet 
says,  in  his  Dionysiaca,  that  these  proofs  were 
eighty  in  number,  gradually  increasing  in  se- 
verity. No  one,  says  Gregory  Nazianzen, 
could  be  initiated  into  the  mysteries  of  Mith- 
ras unless  he  had  passed  through  all  the  trials, 
and  proved  himself  passionless  and  pure. 
The  aspirant  at  first  underwent  the  purifica- 
tions by  water,  by  fire,  and  by  fasting;  after 
which  he  was  introduced  into  a cavern  repre- 
senting the  world,  on  whose  walls  and  roof 
were  inscribed  the  celestial  signs.  Here  he 
su])mitted  to  a species  of  baptism,  and  re- 
ceived a mark  on  his  forehead.  He  was  pre- 
sented with  a crown  on  the  point  of  a sword, 
which  he  was  to  refuse,  declaring  at  the  same 
time,  “Mithras  alone  is  my  crown.”  He  was 
prepared,  by  anointing  him  with  oil,  crowning 
him  with  olive,  and  clothing  him  in  enchanted 
armor,  for  the  seven  stages  of  initiation 
through  which  he  was  about  to  pass.  These 
commenced  in  the  following  manner:  In  the 
first  cavern  he  heard  the  howling  of  wild 
beasts,  and  was  enveloped  in  total  darkness, 
except  when  the  cave  was  illuminated  by  the 
fitful  glare  of  terrific  flashes  of  lightning.  He 
was  hurried  to  the  spot  whence  the  sounds 
proceeded,  and  was  suddenly  thrust  by  his 
silent  guide  through  a door  into  a den  of  wild 
beasts,  where  he  was  attacked  by  the  initiated 
in  the  disguise  of  lions,  tigers,  hyenas,  and 
other  ravenous  beasts.  Hurried  through  this 
apartment,  in  the  second  cavern  he  was  again 
shrouded  in  darkness,  and  for  a time  in  fearful 
silence,  until  it  was  broken  by  awful  peals  of 
thunder,  whose  repeated  reverberations  shook 
the  very  walls  of  the  cavern,  and  could  not 
fail  to  inspire  the  aspirant  with  terror.  He 
was  conducted  through  four  other  caverns,  in 
which  the  methods  of  exciting  astonishment 


and  fear  were  ingeniously  varied.  He  was 
made  to  swim  over  a raging  flood;  was  sub- 
jected to  a rigorous  fast;  exposed  to  all  the 
horrors  of  a dreary  desert;  and  finally,  if  we 
may  trust  the  authority  of  Nicietas,  after 
being  severely  beaten  with  rods,  was  buried 
for  many  days  up  to  the  neck  in  snow.  In 
the  seventh  cavern  or  Sacellum,  the  darkness 
was  changed  to  light,  and  the  candidate  was 
introduced  into  the  presence  of  the  Archi- 
magus,  or  chief  priest,  seated  on  a splendid 
throne,  and  surrounded  by  the  assistant  dis- 
pensers of  the  mysteries.  Here  the  obliga- 
tion of  secrecy  was  administered,  and  he  was 
made  acquainted  with  the  sacred  words.  He 
received  also  the  appropriate  investiture, 
which,  says  Mamice  {Ind.  Antiq.,  V.,  ch.  i.), 
consisted  of  the  Kara  or  conical  cap,  and 
candys  or  loose  tunic  of  Mithras,  on  which  was 
depicted  the  celestial  constellations,  the  zone, 
or  belt,  containing  a representation  of  the  fig- 
ures of  the  zodiac,  the  pastoral  staff  or  crozier, 
alluding  to  the  influence  of  the  sun  in  the 
labors  of  agriculture,  and  the  golden  serpent, 
which  was  placed  in  his  bosom  as  an  emblem 
of  his  having  been  regenerated  and  made  a dis- 
ciple of  Mithras,  because  the  serpent,  by  cast- 
ing its  skin  annually,  was  considered  in  these 
mysteries  as  a symbol  of  regeneration. 

He  was  instructed  in  the  secret  doctrines  of 
the  rites  of  Mithras,  of  which  the  history  of 
the  creation,  already  recited,  formed  a part. 
The  mysteries  of  Mithras  passed  from  Persia 
into  Europe,  and  were  introduced  into  Rome 
in  the  time  of  Pompey.  Here  they  flourished, 
with  various  success,  until  the  year  378,  when 
they  were  proscribed  by  a decree  of  the  Sen- 
ate, and  the  sacred  cave,  in  which  they  had 
been  celebrated,  was  destroyed  by  the  pre- 
torian  prefect. 

The  Mithraic  monuments  that  are  still 
extant  in  the  museums  of  Europe  evidently 
show  that  the  immortality  of  the  soul  was  one 
of  the  doctrines  taught  in  the  Mithraic  initia- 
tion. The  candidate  was  at  one  time  made  to 
personate  a corpse,  whose  restoration  to  life 
dramatically  represented  the  resurrection. 
Figures  of  this  corpse  are  found  in  several  of 
the  monuments  and  talismans.  There  is 
circumstantial  evidence  that  there  was  a Mith- 
raic death  in  the  initiation,  just  as  there  was  a 
Carbiric  death  in  the  mysteries  of  Samothrace, 
and  a Dionysiac  in  those  of  Eleusis.  Corn- 
modus,  the  Roman  emperor,  had  been  initi- 
ated into  the  Mithraic  mysteries  at  Rome,  and 
is  said  to  have  taken  great  pleasure  in  the  cere- 
monies. Lampridius,  in  his  Lives  of  the 
Emperors,  records,  as  one  of  the  niad  freaks  of 
Commodus,  that  during  the  Mithraic  cere- 
monies, where  “ a certain  thing  was  to  be  done 
for  the  sake  of  inspiring  terror,  he  polluted  the 
rites  by  a real  murder” ; an  expression  which 
evidently  shows  that  a scenic  representation 
of  a fictitious  murder  formed  a part  of  the  cere- 
mony of  initiation.  The  dog  swallowing  the 
blood  of  the  bull  was  also  considered  as  a sym- 
bol of  the  resurrection. 

It  is  in  the  still  existing  talismans  and  gems 
that  we  find  the  most  interesting  memorials 


MITER 


MIZRAIM 


487 


of  the  old  Mithraic  initiation.  One  of  these 
is  thus  described  by  Mr.  C.  W.  King,  in  his 
valuable  work  on  the  Gnostics  and  their  Re- 
mains (London,  1864): 

“There  is  a talisman  which,  from  its  fre- 
quent repetition,  would  seem  to  be  a badge  of 
some  particular  degree  amongst  the  initiated, 
perhaps  of  the  first  admission.  A man  blind- 
folded, with  hands  tied  behind  his  back,  is 
bound  to  a pillar,  on  which  stands  a gryphon 
holding  a wheel;  the  latter  a most  ancient 
emblem  of  the  sun.  Probably  it  was  in  this 
manner  that  the  candidate  was  tested  by  the 
appearance  of  imminent  death  when  the 
bandage  was  suddenly  removed  from  his  eyes.” 

As  Mithras  was  considered  as  synonymous 
with  the  sun,  a great  deal  of  solar  symbolism 
clustered  around  his  name,  his  doctrines,  and 
his  initiation.  Thus,  MEI©PA2  was  found,  by 
the  numerical  value  of  the  letters  in  the  Greek 
alphabet,  to  be  equal  to  365,  the  number  of 
days  in  a solar  year;  and  the  decrease  of  the 
solar  influence  in  the  winter,  and  its  revivifi- 
cation in  the  summer,  was  made  a symbol  of 
the  resurrection  from  death  to  life. 

Miter.  The  head-covering  of  the  high  priest 
of  the  Jews  was  called  metznephet, 

which,  coming  from  the  verb  NAPHAT, 
to  roll  around,  signified  something  rolled 
around  the  head,  a turban;  and  this  was  really 
the  form  of  the  Jewish  miter.  It  is  described 
by  Leusden,  in  his  Philolo- 
gus  Hebrceo-Mixtus,  as  being 
made  of  dark  linen  twisted 
in  many  folds  around  the 
head.  Many  writers  con- 
tend that  the  miter  was 
peculiar  to  the  high  priest; 
but  Josephus  and  the  Mishna  assert  that  it 
was  worn  by  all  the  priests,  that  of  the  high 
priest  being  distinguished  from  the  rest  by  the 
golden  band,  or  holy  crown,  which  was  at- 
tached to  its  lower  rim  and  fastened  around 
the  forehead,  and  on  which  v/as  inscribed  the 
words  rn-V  znp,  KADOSH  L'YEHOVAH, 
Holiness  to  Jehovah,  or,  as  it  is  commonly  trans- 
lated, Holiness  to  the  Lord.  The  miter  is  worn 
by  the  High  Priest  of  a Royal  Arch  Chapter, 
because  he  represents  the  Jewish  high  priest; 
but  the  form  is  inaccurate.  The  vestment,  as 
usually  made,  is  a representation  rather  of  the 
modern  Episcopal  than  of  the  Jewish  miter. 

The  modern  miter — which  is  but  an  imita- 
tion of  the  Phrygian  cap,  and  peculiar  to 
bishops  of  the  Christian  Church,  and  which 
should  therefore  be  worn  by  the 
Prelate  of  a Commandery  of 
Knights  Templar,  who  is  sup- 
posed to  hold  Episcopal  rank — 
differs  in  form  from  the  Jewish 
vestment.  It  is  a conical  cap, 
divided  in  the  middle  so  as  to 
come  to  two  points  or  horns, 
one  in  front  and  one  behind, 
which,  Durandus  says,  are 
symbolic  of  the  two  laws  of  the  Old  and  New 
Testament. 

Mizraim.  Often  by  Masonic  writers  im- 
properly spelled  Misraim.  It  is  the  ancient 


Hebrew  name  of  Egypt,  and  was  adopted  as  the 
name  of  a Rite  to  indicate  the  hypothesis  that 
it  was  derived  from  the  old  Egyptian  initiation. 

Mizraim,  Rite  of.  This  Rite  originated, 
says  Clavel,  at  Milan,  in  the  year  1805,  in  con- 
sequence of  several  brethren  having  been  re- 
fused admission  into  the  Supreme  Council  of 
the  Ancient  and  Accepted  Rite,  which  had 
just  been  established  in  that  city.  One  Lech- 
angeur  has  the  credit  of  organizing  the  Rite 
and  selecting  the  statutes  by  which  it  was  to 
be  governed.  It  consisted  at  first  of  only 
eigl^ty-seven  degrees,  to  which  three  others 
weric  subsequently  added.  Sixty-six  of  the 
nir^y  degrees  thus  formed  are  said  to  have 
been  taken  from  the  Ancient  and  Accepted 
Rite,  while  the  remaining  twenty-four  were 
either  borrowed  from  other  systems  or  were 
the  invention  of  Lechangeur  and  his  colleagues, 
Joly  and  Bedarride.  The  system  of  Mizraim 
spread  over  Italy,  and  in  1814  was  introduced 
into  France.  Dissensions  in  the  Rite  soon 
took  place,  and  an  attempt  was  unsuccess- 
fully made  to  obtain  the  recognition  of  the 
Grand  Orient  of  France.  This  having  been 
refused,  the  Supreme  Council  was  dissolved 
in  1817;  but  the  Lodges  of  the  Rite  still  con- 
tinued to  confer  the  degrees,  although,  accord- 
ing to  the  constitution  of  French  Masonry, 
their  non-recognition  by  the  Grand  Orient 
had  the  effect  of  making  them  illegal.  But 
eventually  the  Rite  ceased  altogether  to  exist 
as  an  active  and  independent  system,  and  its 
place  in  Masonic  history  seems  only  to  be 
preserved  by  two  massive  volumes  on  the 
subject,  written  by  Mark  Bedarride,  the  most 
intelligent  and  indefatigable  of  its  founders, 
who  published  at  Paris,  in  1835,  a history  of 
the  Rite,  under  the  title  of  De  I’Ordre  de 
Misraim. 

The  Rite  of  Mizraim  consisted  of  90  degrees, 
divided  into  4 series  and  17  classes.  Some  of 
these  degrees  are  entirely  original,  but  many 
of  them  are  borrowed  from  the  Scottish  Rite. 

For  the  gratification  of  the  curious  in- 
spector, the  following  list  of  these  degrees 
is  subjoined.  The  titles  are  translated  as 
literally  as  possible  from  the  French. 

I.  Series — Symbolic. 

1st  Class:  1,  Apprentice;  2,  Fellow-Craft; 
3,  Master.  2d  Class:  4,  Secret  Master;  5, 
Perfect  Master;  6,  Master  through  Curiosity; 
7,  Provost  and  Judge  or  Irish  Master;  8, 
English  Master.  3d  Class:  9,  Elect  of  Nine; 
10,  Elect  of  the  Unknown;  11,  Elect  of  Fifteen; 
12,  Perfect  Elect;  13,  Illustrious  Elect.  Ith 
Class:  14,  Scottish  Trinitarian;  15,  Scottish 
Fellow-Craft;  16,  Scottish  Master;  17,  Scottish 
panisifire;  18,  Master  Ecossais;  19,  Ecossais 
of  the  three  J.  J.  J. ; 20,  Ecossais  of  the  Sacred 
Vault  of  James  VI.;  21,  Ecossais  of  St. 
Andrew.  5th  Class:  22,  Little  Architect;  23, 
Grand  Architect;  24,  Architecture;  25,  Ap- 
prentice Perfect  Architect;  26,  Fellow-Craft 
Perfect  Architect;  27,  Master  Perfect  Archi- 
tect; 28,  Perfect  Architect;  29,  Sublime  Ecos- 
sais; 30,  Sublime  Ecossais  of  Heroden.  Qth 
Class:  31,  Grand  Royal  Arch;  32,  Grand  Ax; 


488 


MIZRAIM 


MOIRA 


33,  Sublime  Knight  of  Election,  Chief  of  the 
First  Symbolic  Series. 

II.  Series — Philosophic. 

"1th  Class:  34,  Knight  of  the  Sublime  Elec- 
tion; 35,  Prussian  Knight;  36,  Knight  of  the 
Temple;  37,  Knight  of  the  Eagle;  38,  Knight 
of  tlie  Black  Eagle;  39,  Knight  of  the  Red 
Eagle;  40,  White  Knight  of  the  East;  41, 
Kniglit  of  the  East.  8th  Class:  42,  Comman- 
der of  the  East ; 43,  Grand  Commander  of  the 
East;  44,  Architecture  of  the  Sovereign  Com- 
manders of  the  Temple;  45,  Prince  of  Jeru- 
salem. 9th  Class:  46,  Sovereign  Prince  Rose 
Croix  of  Kilwinning  and  Heroden;  47,  Knight 
of  the  West;  48,  Sublime  Philosopher;  49, 
Chaos  the  first,  discreet;  50,  Chaos  the  second, 
wise;  51,  Knight  of  the  Sun.  10th  Class:  52, 
Supreme  Commander  of  the  Stars;  53,  Sub- 
lime Philosopher;  54,  First  Degree  of  the  Key 
of  Masonry,  Minor;  55,  Second  Degree, 
Washer;  56,  Third  Degree,  Bello ws-blower; 
57,  Fourth  Degree,  Caster;  58,  True  Mason 
Adept;  59,  Sovereign  Elect;  60,  Sovereign  of 
Sovereigns;  61,  Grand  Master  of  Symbolic 
Lodges;  62,  Most  High  and  Most  Powerful 
Grand  Priest  Sacrificer;  63,  Knight  of  Pales- 
tine; 64,  Grand  Knight  of  the  White  and 
Black  Eagle;  65,  Grand  Elect  Knight  Kadosh; 
66,  Grand  Inquiring  Commander,  Chief  of 
the  Second  Series. 

III.  Series — Mystical. 

11th  Class:  67,  Benevolent  Knight;  68, 
Knight  of  the  Rainbow;  69,  Knight  Cha- 
nuka,  called  Hynaroth;  70,  Most  Wise  Is- 
raelitish  Prince.  12th  Class:  71,  Sovereign 
Princes  Talmudim;  72,  Sovereign  Prince 
Zadkim;  73,  Grand  Haram.  13th  Class:  74, 
Sovereign  Princes  Haram;  75,  Sovereign 
Princes  Hasidim;  77,  Grand  Inspector  In- 
tendant.  Regulator  General  of  the  Order, 
Chief  of  the  Third  Series. 

IV.  Series — Kabbalistic. 

15th  and  10th  Classes:  78,  79,  80,  81,  82,  83, 
84,  85,  86,  degrees  whose  names  are  concealed 
from  all  but  the  possessors.  17th  Class:  87, 
Sovereign  Grand  Princes,  constituted  Grand 
Masters,  and  legitimate  representatives  of 
the  order  for  the  First  Series;  88,  Ditto  for 
the  Second  Series;  89,  Ditto  for  the  Third 
Series;  90,  Absolute  Sovereign  Grand  Master, 
Supreme  Power  of  the  Order,  and  Chief  of 
the  Fourth  Series. 

The  chiefs  of  this  Rite  demanded  the 
privilege — which,  of  course,  was  never  con- 
ceded to  them — of  directing  and  controlling 
all  the  other  Rites  of  Freemasonry,  as  their 
common  source.  Its  friends  claimed  for  it 
an  eminently  philosophical  character.  The 
organization  of  the  Rite  is,  however,  too  com- 
plicated and  diffuse  to  have  ever  been  prac- 
tically convenient.  Many  of  its  degrees  were 
founded  upon,  or  borrowed  from,  the  Egyp- 
tian rites,  and  its  ritual  is  a very  close  imita- 
tion of  the  ancient  system  of  initiation. 

The  legend  of  the  Third  Degree  in  this  Rite 
is  abolished.  HAB  is  said  to  have  returned 


to  his  family,  after  the  completion  of  the 
Temple,  and  to  have  passed  the  remainder  of 
his  days  in  peace  and  opulence.  The  legend, 
substituted  by  the  Rite  of  Mizraim  for  that 
admitted  by  all  the  other  rites,  is  carried 
back  to  the  days  of  Lamech,  whose  son  Jubal, 
under  the  name  of  Hario-Jubal-Abi,  is  re- 
ported to  have  been  slain  by  tlmee  traitors, 
Hagava,  Hakina,  and  Heremda. 

Lenning  calls  the  Rite  of  Mizraim  “one 
of  the  latest  of  the  monstrous  visionary 
schemes  introduced  into  Freemasonry”;  and 
Ragon  characterizes  it  as  a “fantastical  con- 
nection of  various  rites  and  degrees.” 

Moabite  Stone.  A rehc  of  black  basalt, 
rounded  at  the  top,  two  by  four  feet,  across 
it  being  an  inscription  of  thirty-four  lines  in 
the  letters  of  the  Hebrew-Phoenician  alphabet, 
discovered  in  the  ruins  of  ancient  Dibon,  by 
Dr.  Klein,  a German  missionary,  in  1869.  A 
record  of  Mesba,  King  of  Moab,  who  (2 
Kings  iii.  5),  after  Ahab’s  death,  “rebelled 
against  the  King  of  Israel.”  Chemosh  was 
the  national  god  of  the  Moabites.  The  cov- 
enant name  of  the  God  of  Israel  occurs  in  the 
inscription,  showing  that  the  name  was  not 
then  unpronounceable,  or  unknown  to  the 
neighboring  nations.  The  described  wars 
date  in  the  tenth  century  b.c. 

Moabon  ('pX1)0).  He  whom  the  Junior 
Warden  represents  in  the  Fourteenth  Degree 
of  the  A.  A.  Scottish  Rite,  as  the  tried  and 
trusty  friend  of  Hiram  the  Builder.  (See 
Gen.  xix.  36.) 

Moabon.  This  word  is  found  in  some  of 
the  high  degrees  according  to  the  French 
ritual,  where  it  is  explained  as  expressing 
“Praised  be  God  that  the  crime  and  the 
criminal  are  punished.”  {Les  plus  secrets  des 
hauls  grades,  etc.,  p.  33.)  There  is  no  such 
word  in  Hebrew,  and  the  explanation  is  a 
fanciful  one.  The  word  is  undoubtedly  a 
Gallic  corruption,  first  in  sound  and  then  in 
letters,  of  the  Master’s  Word. 

Mock  Masons.  A name  given,  says 
Noorthouck,  to  the  unfaithful  brethren  and 
profanes  who,  in  1747,  got  up  a procession  in 
ridicule  of  that  made  at  the  Grand  Feast. 
{Constitutions,  1784,  p.  252.)  (See  Scald 
Miser  ables.) 

Modern  J^ite.  {Rite  Moderne.)  See 
French  Rite. 

Moderns.  The  Irish  Masons  who  formed 
a rival  Grand  Lodge  in  London  in  1751,  called 
the  supporters  of  the  original  Grand  Lodge 
established  in  1717  Moderns, ^ while  for  them- 
selves they  assumed  the  title  of  Ancients. 
(See  Ancients.) 

Mohammed.  See  Koran. 

Mohrims.  Initiates,  pilgrims,  those  en- 
tering upon  an  important  undertaking. 

Moira,  Francis  Rawdon,  Baron.  Born 
1754,  died  1826.  A distinguished  statesman 
and  Mason.  He  was  Acting  Grand  Master 
of  England  from  1790  to  1812.  Also  Grand 
Master  of  Scotland  in  1806.  As  a Mason  he 
was  always  energetic.  Dr.  Oliver  says,  “To 
no  person  had  Masonry  for  many  years  been 
more  indebted  than  to  the  Earl  of  Moira,  now 


MOLART 


MONITORIAL 


489 


Marquess  Hastings.”  He  died  while  Gov- 
ernor of  Malta. 

Molart,  WiUiam.  Anderson  (Constitu- 
tions, 1738,  p.  74)  writes:  “Nay,  even  during 
this  King’s  (Henry  VI.)  Minority,  there  was  a 
good  Lodge  under  Grand  Master  Chicheley 
held  at  Canterbury,  as  appears  from  the 
Latin  Register  of  William  hlolart  (entitled 
Libemlis  generalis  Domini  Gulielmi  Prioris 
Ecclesics  Christi  Cantuariensis  erga  Festum 
Natalis  Domini  1429)  Prior  of  Canterbury,  in 
Manuscript,  pap.  88,  in  which  are  named 
Thomas  Stapylton  the  Master,  and  John 
Morris  Custos  de  la  Lodge  Lathomorum  or 
Warden  of  the  Lodge  of  Masons,  with  fifteen 
Fellow  Crafts,  and  three  Enter’d  Prentices  all 
named  there.” 

What  appears  to  be  the  register  alluded  to 
by  Anderson  is  among  the  Tanner  MSS.  (165) 
in  the  Bodleian  Library,  Oxford,  and  proves 
to  be  merely  a list  kept  by  William  Molassh 
or  Molessh  (the  name  occurs  in  both  forms, 
but  not  as  Molart),  the  Prior,  of  persons  con- 
nected with  the  Priory  and  receiving  livery 
from  it.  On  page  133  there  is  a list  of  persons 
for  1429,  which  contains  “Magr  Thom 
Mapylton  Mgr  Lathamorum,  Morys  custos 
de  la  loygge  Lathamorum”  and  a list  headed 
“Lathami”  with  16  names  including  Mapyl- 
ton and  below  “Apprenticii  idem”  followed 
by  three  names.  Similar  fists  are  given  for 
subsequent  years,  and  thus  it  is  plain  that 
there  was  an  organized  body  of  Operative 
Masons  attached  to  the  Priory  at  that  time. 

[E.  L.  H.] 

Molay,  James  de.  The  twenty-second 
and  last  Grand  Master  of  the  Templars  at  the 
destruction  of  the  Order  in  the  fourteenth 
century.  He  was  born  about  the  year  1240, 
at  Besangon,  in  Burgundy,  being  descended 
from  a noble  family.  He  was  received  into 
the  Order  of  Knights  Templar  in  1265,  by 
Imbert  de  Peraudo,  Preceptor  of  France, 
in  the  Chapel  of  the  Temple  at  Beaune.  He 
immediately  proceeded  ^ to  Palestine,  and 
greatly  distinguished  himself  in  the  wars 
against  the  infidels,  under  the  Grand  Master- 
ship of  William  de  Beaujeu.  In  1298,  while 
absent  from  the  Holy  Land,  he  was  unan- 
imously elected  Grand  Master  upon  the  death 
of  Theobald  Gaudinius.  In  1305,  he  was 
summoned  to  France  by  Pope  Clement  V., 
upon  the  pretense  of  a desire,  on  the  part  of 
the  Pontiff,  to  effect  a coalition  between  the 
Ternplars  and  the  Hospitalers.  He  was 
received  by  Philip  the  Fair,  the  treacherous 
King  of  France,  with  the  most  distin^ished 
honors,  and  even  selected  by  him  as  the  god- 
father of  one  of  his  children.  In  April,  1307, 
he  repaired,  accompanied  by  three  of  his 
knights,  to  Poitiers,  where  the  Pope  was 
then  residing,  and  as  he  supposed  satisfac- 
torily exculpated  the  Order  from  the  charges 
which  had  been  preferred  against  it.  But 
both  Pope  and  Efing  were  guilty  of  the  most 
infamous  deceit. 

On  the  12tli  of  September,  1307,  the  order 
was  issued  for  the  arrest  of  the  Templars,  and 
De  Molay  endured  an  imprisonment  for  five 


years  and  a half,  during  v/hich  period  he  was 
subjected  to  the  utmost  indignities  and 
sufferings  for  the  purpose  of  extorting  from 
him  a confession  of  the  guilt  of  his  Order. 
But  he  was  firm  and  loyal,  and  on  the  11th 
of  March,  1314,  he  was  publicly  burnt  in  front 
of  the  Cathedral  of  Notre  Dame,  in  Paris. 
When  about  to  die,  he  solemnly  affirmed  the 
innocence  of  the  Order,  and,  it  is  said,  sum- 
moned Pope  Clement  to  appear  before  the 
judgment-seat  of  God  in  forty  days  and  the 
King  of  France  within  a year,  and  both,  it  is 
well  known,  died  within  the  periods  specified. 
(See  Transactions  of  the  Quatuor  Coronati 
Lodge,  Vol.  20.) 

Moloch.  (Heb.  Molech,  king.)  The  chief 
god  of  the  Phoenicians,  and  a god  of  the 
Ammonites.  Human  sacrifices  were  offered 
at  his  shrine,  and  it  was  chiefly  in  the  valley 
of  Tophet,  to  the  east  of  Jerusalem,  that  this 
brutal  idolatry  was  perpetrated.  Solomon 
built  a temple  to  Moloch  upon  the  Mount  of 
Olives,  and  Manasseh,  long  after,  imitated 
his  impiety  by  maldng  his  son  pass  through 
the  fire  kindled  in  honor  of  this  deity.  Wierus 
calls  Moloch  Prince  of  the  realm  of  tears. 

First  Moloch,  horrid  king,  besmeared  with  blood 
Of  human  sacrifice  and  parents’  tears; 

Though  for  the  noise  of  drums  and  timbrels  loud. 
Their  children’s  cries  unheard,  that  passed 

through  fire 

To  his  grim  idol.  . . . Nor  content  with  such 
Audacious  neighborhood,  the  wisest  heart 
Of  Solomon  he  led,  by  fraud,  to  build 
His  temple  right  against  the  temple  of  God, 

On  that  opprobrious  hill ; and  made  his  grove. 
The  pleasant  valley  of  Hinnom,  Tophet  thence 
And  black  Gehenna  called,  the  type  of  Hell. 

— Par.  Lost,  B.  1. 

Monad.  The  Monad  in  the  Pythagorean 
system  of  numbers  was  unity  or  the  number 
one.  (See  Numbers  and  One.) 

Monitor.  Those  manuals  published  for 
the  convenience  of  Lodges,  and  containing 
the  charges,  general  regulations,  emblems, 
and  account  of  the  public  ceremonies  of  the 
Order,  are  called  Monitors.  The  amount 
of  ritualistic  information  contained  in  these 
works  has  gradually  increased:  thus  the 
monitorial  instructions  in  Preston’s  Illus- 
trations, the  earliest  Monitor  in  the  English 
language,  are  far  more  scanty  than  those  con- 
tained in  Monitors  of  the  present  day.  As 
a general  rule,  it  may  be  said  that  American 
works  of  this  class  give  more  instruction  than 
English  ones,  but  that  the  French  and  German 
manuals  are  more  communicative  than  either. 

Of  the  Engfisli  and^  American  manuals 
published  for  monitorial  instruction,  the 
first  was  by  Preston,  in  1772.  This  has  been 
succeeded  by  the  works  of  the  following  au- 
thors: Webb,  1797;  Dalcho,  1807;  Cole,  1817; 
Hardie,  1818;  Cross,  1819;  Tannehill,  1824; 
Parmele,  1825;  Charles  W.  Moore,  1846; 
Cornelius  Moore,  1846;  Dove,  1847;  Davis, 
1849;  Stewart,  1851;  Mackey,  1852;  Macoy, 
1853;  Sickels,  1866. 

Monitorial  _ Instruction.  The  instruc- 
tion contained  in  Monitors  is  called  monitorial, 
to  distinguish  it  from  esoteric  instruction, 


490 


MONITORIAL 


MONUMENT 


which  is  not  permitted  to  be  written,  and  can 
be  obtained  only  in  the  precincts  of  the  Lodge. 

Monitorial  Sign.  A sign  given  in  the 
English  system,  but  not  recognized  in  this 
country.  Oliver  says  of  it  that  it  “reminds 
us  of  the  weakness  of  human  nature,  unable  of 
itself  to  resist  the  power  of  Darkness,  unless 
aided  by  that  Light  which  is  from  above.’^ 

Monitor,  Secret.  See  Secret  Monitor, 

Monogram.  An  abbreviation  of  a name 
by  means  of  a cipher  composed  of  two  or 
more  letters  intertwined  with  each 
other.  The  Constantinian  mono- 
gram of  Christ  is  often  used  by 
Knights  Templar.  The  Triple  Tau, 
or  Royal  Arch  badge,  is  also  a mono- 
gram; although  there  is  a difference 
of  opinion  as  to  its  real  nieaning,  some  sup- 
posing  that  it  is  a monogram  of 
I I Templum  Hierosolymae  or  the  Tem- 

I * I pie  of  Jerusalem,  others  of  Hiram 
I I of  Tyre,  and  others,  again,  bestow- 

* * ing  on  it  different  significations. 

Montana.  April  27,  1863,  the  Grand 
Lodge  of  Nebraska  granted  a Warrant  for 
a Lodge  at  Bannack,  in  Montana;  but  in 
consequence  of  the  removal  of  the  petitioners, 
the  Lodge  was  never  organized.  Three  other 
Lodges  were  subsequently  established  by 
Warrants  from  the  Grand  Lodges  of  Kansas 
and  Colorado.  On  January  24,  1866,  three 
Lodges  met  in  convention  at  Virginia  City, 
and  organized  the  Grand  Lodge  of  Montana, 
John  J.  Hull  being  elected  Grand  Master. 

Royal  Arch  Masonry  and  Templarism  were 
introduced,  the  one  by  the  General  Grand 
Chapter,  and  the  other  by  the  Grand  Encamp- 
ment of  the  United  States. 

Montfaupon,  Prior  of.  One  of  the  two 
traitors  on  whose  false  accusations  was  based 
the  persecution  of  the  Templars.  (See  Squin 
de  Flexian.) 

Months,  Hebrew.  Masons  of  the  Ancient 
and  Accepted  Scottish  Rite  use  in  their 
documents  the  Hebrew  months  of  the  civil 
year.  Hebrew  months  commence  with  the 
full  moon;  and  as  the  civil  year  began  about 
the  time  of  the  autumnal  equinox,  the  first 
Hebrew  month  must  have  begun  with  the  new 
moon  in  September,  which  is  also  used  by  Scot- 
tish Masons  as  the  beginning  of  their  year.  An- 
nexed is  a table  of  the  Hebrew  months,  and 
their  correspondence  with  our  own  calendar. 


ntrn 

Tisri, 

Sept,  and  Oct. 

litrn 

Khesvan, 

Oct.  and  Nov. 

iSdd 

Kislev, 

Nov.  and  Dec. 

nnD 

Tebeth, 

Dec.  and  Jan. 

Schebet, 

Jan.  and  Feb. 

Adar, 

Feb.  and  March. 

jou 

Nisan, 

March  and  April. 

Ijar, 

April  and  May. 

|VD 

Sivan, 

May  and  June. 

non 

Tamuz, 

June  and  July. 

Ab, 

July  and  Aug. 

nix 

Elul, 

August  and  Sept. 

As  the  Jews  computed  time  by  the  appear- 
ance of  the  moon,  it  is  evident  that  there  soon 
would  be  a confusion  as  to  the  keeping  of  these 
feasts,  if  some  method  had  not  been  taken 
to  correct  it;  since  the  lunar  year  is  only  354 
days,  8 hours,  and  48  minutes,  and  the  solar 
year  is  365  days,  6 hours,  15  minutes,  and  20 
seconds.  Accordingly,  they  intercalated  a 
month  after  their  12th  month,  Adar,  when- 
ever they  found  that  the  15th  day  of  the 
following  month,  Abib,  would  fall  before  the 
vernal  equinox.  This  intercalated  month 
was  named  “lINl,  Ve-adar,  or  “the  second 
Adar,”  and  was  inserted  every  second  or  third 
year,  as  they  saw  occasion;  so  that  the  differ- 
ence between  the  lunar  and  solar  year  could 
never,  in  this  way,  be  more  than  a month. 

Months,  Masonic.  In  the  French  Rite 
the  old  calendar  is  retained,  and  the  year 
begins  with  the  month  of  March,  the  months 
being  designated  numerically  and  not  by 
their  usual  names.  Thus  we  find  in  French 
Masonic  documents  such  dates  as  this:  “Le 
lOme  jour  du  3me  mois  Magonnique,”  that  is, 
the  10th  day  of  the  3d  Masonic  month,  or  the 
10th  of  May. 

Montpellier,  Hermetic  Rite  of.  The 

Hermetic  Rite  of  Pernetty,  which  had  been 
established  at  Avignon  in  1770,  was  in  1778 
transported  to  Montpellier,  in  France,  by  a 
Past  Master,  and  some  of  the  members  of  the 
Lodge  of  Persecuted  Virtue  in  the  former 
place,  who  laid  the  foundations  of  the  Acad- 
emy of  True  Masons,  which  see.  Hence  the 
degrees  given  in  that  Academy  constituted 
what  is  known  as  the  Hermetic  Rite  of 
Montpellier. 

Monument.  It  is  impossible  to  say 
exactl;^  at  what  period  the  idea  of  a monu- 
ment in  the  Third  De^ee  was  first  intro- 
duced into  the  symbolism  of  Freemasonry. 
The  early  expositions  of  the  eighteenth 
century,  although  they  refer  to  a funeral, 
make  no  allusion  to  a monument.  The 
monument  adopted  in  the  American  sys- 
tem, and  for  which  we  are  indebted,  it  is 
said,  to  the  inventive  genius  of  Cross,  con- 
sists of  a weeping  virgin,  holding  in  one 
hand  a sprig  of  acacia  and  in  the  other  an 
urn;  before  her  is  a broken  column,  on 
which  rests  a copy  of  the  Book  of  Constitu- 
tions, while  Time  behind  her  is  attempting  to 
disentangle  the  ringlets  of  her  hair.  The 
explanation  of  these  symbols  will  be  found 
in  their  proper  places  in  this  work.  Oliver, 
in  his  Landmarks  (ii.,  146),  cites  this  monu- 
ment without  any  reference  to  its  American 
origin.  Early  in  the  last  century  the  Master’s 
monument  was  introduced  into  the  French 
system,  but  its  form  was  entirely  different 
from  the  one  adopted  in  this  country.  It  is 
described  as  an  obehsk,  on  which  is  inscribed 
a golden  triangle,  in  the  center  of  which  the 
Tetragrammaton  is  engraved.  On  the  top 
of  the  obelisk  is  sometimes  seen  an  urn  pierced 
by  a sword.  In  the  Scottish  Rite  an  entire 
degree  has  been  consecrated  to  the  subject 
of  the  Hiramic  monument.  Altogether,  the 
monument  is  simply  the  symbolic  expression 


MOON 


MOPSES 


491 


of  the  idea  that  veHeration  should  always 
be  paid  to  the  memory  of  departed  worth. 

Moon.  The  adoption  of  the  moon  in 
the  Masonic  system  as  a symbol  is  analogous 
to,  but  could  hardly  be  derived  from,  the  em- 
ployment of  the  same  symbol  in  the  ancient 
religions.  In  Egypt,  Osiris  was  the  sun, 
and  Isis  the  moon;  in  Syria,  Adonis  was  the 
sun,  and  Ashtoroth  the  moon;  the  Greeks 
adored  her  as  Diana,  and  Hecate;  in  the 
mysteries  of  Ceres,  while  the  hierophant  or 
chief  priest  represented  the  Creator,  and  the 
torch-bearer  the  sun,  the  lirtjSc^/itos,  or 
officer  nearest  the  altar,  represented  the  moon. 
In  short,  moon-worship  was  as  widely  dis- 
seminated as  sun-worship.  Masons  retain 
her  image  in  their  Rites,  because  the  Lodge 
is  a representation  of  the  universe,  where, 
as  the  sun  rules  over  the  day,  the  moon  pre- 
sides over  the  night;  as  the  one  regulates 
the  year,  so  does  the  other  the  months,  and 
as  the  former  is  the  king  of  the  starry  hosts 
of  heaven,  so  is  the  latter  their  queen;  but 
both  deriving  their  heat,  and  light,  and 
power  from  him,  who,  as  the  third  and  the 
greatest  light,  the  master  of  heaven  and 
earth,  controls  them  both. 

Moore,  Charles  Whitlock.  A distin- 
guished American  Masonic  journahst,  born 
in  Boston,  Mass.,  March  29,  1801.  His  own 
account  of  his  initiation  into  Masonry  is  in 
the  following  words:  “In  February,  1822,  I 
was  proposed  for  the  degrees  of  Masonry  in 
Massachusetts  Lodge,  then,  as  now,  one  of 
the  three  oldest  in  Boston,  and  but  for  the 
intervention  of  business  engagements,  I should 
have  been  received  into  Masonry  on  the 
evening  of  my  coming  of  age.  Before  that 
evening  arrived,  however,  I was  called  tem- 
porarily to  the  State  of  Maine,  where,  in  May 
following,  I was  admitted  into  Kennebec 
Lodge,  at  HaUowell,  with  the  consent  and 
approbation  of  the  Lodge  in  which  I had  been 
originally  proposed.  I received  the  third 
degree  on  the  evening  of  the  12th  of  June.” 

On  October  10,  1822,  he  affihated  with  the 
Lodge  St.  Andrew.  In  October,  1872,  that 
Lodge  celebrated  his  semicentennial  mem- 
bership by  a festival. 

In  1825  he  took  the  Capitular  Degrees  in 
St.  Andrew’s  Chapter,  and  was  elected  High 
Priest  in  1840,  and  subsequently  Grand  High 
Priest  of  the  Grand  Chapter.  He  was  made 
a Knights  Templar  in  Boston  Encampment 
about  the  year  1830,  and  was  Eminent  Com- 
mander in  1837.  In  1841  he  was  elected  Grand 
Master  of  the  Grand  Encampment  of  Massa- 
chusetts and  Rhode  Island,  which  office  he  held 
for  three  years.  In  1832  he  received  the  Royal 
and  Select  degrees  in  Boston  Council,  over 
which  he  presided  for  twelve  years.  He  was 
elected  General  Grand  Captain-General  of  the 
Grand  Encampment  of  the  United  States  in 
1847,  and  General  Grand  Generahssimo  in 
1850.  In  1844  he  was  received  into  the  Ancient 
Accepted  Scottish  Rite,  and  in  the  same  year 
was  elected  Secretary-General  of  the  Holy 
Empire  in  the  Supreme  Council  for  the 
Northern  Jurisdiction  of  the  United  States, 


an  office  which  he  held  until  his  resignation 
in  1862. 

“When  he  was  elected  R.  G.  Secretary 
of  the  Grand  Lodge  in  1834,”  says  Bro. 
John  T.  Heard,  in  his  Historical  Account  of 
Columbian  Lodge  (p.  472),  “it  was  the  mo- 
ment when  the  anti-Masonic  excitement 
was  raging  with  its  greatest  violence  in  this 
State,  and  his  first  official  act  was  to  attest 
the  memorial  written  by  him,  surrendering  to 
the  Legislature  the  act  of  incorporation  of 
the  Grand  Lodge.” 

The  Grand  Lodge  surrendered  its  charter 
and  its  corporate  powers  that  it  might  escape 
the  persecution  of  an  anti-Masonic  Legis- 
lature. The  memorial,  however,  boldly 
stated  that  “by  divesting  itself  of  its  corporate 
powers,  the  Grand  Lodge  has  relinquished 
none  of  its  Masonic  attributes  or  preroga- 
tives.” In  Masonic  authorship,  Bro.  Moore 
is  principally  distinguished  as  a journalist. 
In  1825  he  established  the  Masonic  Mirror^ 
which  was  merged  in  1834  in  the  Bunker  Hill 
Aurora,  a paper  with  whose  Masonic  depart- 
ment he  was  associated.  In  1841  he  com- 
menced the  publication  of  the  Freemasons^ 
Monthly  Magazine,  which  he  published  for 
thirty-three  years;  in  fact,  until  his  death.  In 
1828  and  1829  he  pubhshed  the  Amaranth,  or 
Masonic  Garland,  and  in  1843  the  Masonic 
Trestle-Board.  Bro.  Moore  died  at  Boston, 
Mass.,  of  pneumonia,  on  December  12,  1873. 

[C.  T.  McClenachan.] 

Moore,  James.  He  was,  in  1808,  the 
Senior  Grand  Warden  of  the  Grand  Lodge 
of  Kentucky,  and  in  conjunction  with  Carey 
L.  Clarke  compiled,  by  order  of  that  body, 
the  Masonic  Constitutions  or  Illustrations  of 
Masonry,  Lexington,  1808,  pp.  191,  12mo. 
This  was  the  first  Masonic  work  published 
in  the  Western  States.  With  the  exception 
of  the  Constitution  of  the  Grand  Lodge, 
it  is  httle  more  than  a compilation  taken 
from  Anderson,  Preston,  and  Webb.  It  was 
adopted  by  the  Grand  Lodge  of  Kentucky 
as  its  official  Book  of  Constitutions. 

Mopses.  In  1738  Pope  Clement  XII. 
issued  a bull,  condemning  and  forbidding 
the  practise  of  the  rites  of  Freemasonry. 
Several  brethren  in  the  Catholic  States  of 
Germany,  unwilling  to  renounce  the  Order, 
and  yet  fearful  of  offending  the  ecclesiastical 
authority,  formed  at  Vienna,  September  22, 
1738,  under  the  name  of  Mopses,  what  was 
pretended  to  be  a new  association,  but  which 
was  in  truth  nothing  else  than  an  imitation  of 
Freemasonry  under  a less  offensive  appella- 
tion. It  was  patronized  by  the  most  illus- 
trious persons  of  Germany,  and  many 
Princes  of  the  Empire  were  its  Grand  Masters; 
the  Duke  of  Bavaria  especially  took  it  under 
his  protection.  The  title  is  derived  from  the 
German  word  mops,  signifying  a pug-dog, 
and  was  indicative  of  the  mutual  fidelity  and 
attachment  of  the  brethren,  these  virtues 
being  characteristic  of  that  animal.  The 
alarm  made  for  entrance  was  to  imitate  the 
barking  of  a dog. 

The  Mopses  were  an  androgynous  Order, 


492 


MORALITY 


MORIN 


and  admitted  females  to  all  the  offices,  except 
that  of  Grand  Master,  which  was  held  for 
life.  There  was,  however,  a Grand  Mistress, 
and  the  male  and  female  heads  of  the  Order 
alternately  assumed,  for  six  months  each, 
the  supreme  authority.  With  the  revival 
of  the  spirit  of  Masonry,  which  had  been 
in  some  degree  paralyzed  by  the  attacks  of 
the  Church,  the  society  of  Mopses  ceased  to 
exist. 

Morality.  In  the  American  system  it  is 
one  of  the  three  precious  jewels  of  a Master 
Mason. 

Morality  of  Freemasonry.  No  one  who 

reads  our  ancient  Charges  can  fail  to  see  that 
Freemasonry  is  a strictly  moral  Institution, 
and  that  the  principles  which  it  inculcates 
inevitably  tend  to  make  the  brother  who  obeys 
their  dictates  a more  virtuous  man.  Hence 
the  English  lectures  very  properly  define 
Freemasonry  to  be  “a  system  of  morality.” 

Moral  Law.  “A  Mason,”  say  the  old 
Charges  of  1722,  “is  obliged  by  his  tenure  to 
obey  the  moral  law.”  Now,  this  moral  law 
is  not  to  be  considered  as  confined  to  the 
decalogue  of  Moses,  within  which  narrow 
limits  the  ecclesiastical  writers  technically 
restrain  it,  but  rather  as  alluding  to  what  is 
called  the  lex  naturoB,  or  the  law  of  nature. 
This  law  of  nature  has  been  defined,  by  an 
able  but  not  recent  writer  on  this  subject,  to 
be  “the  will  of  God,  relating  to  human  actions, 
grounded  on  the  moral  differences  of  things; 
and  because  discoverable  by  natural  light, 
obligatory  upon  all  mankind.”  (Grove,  Sys- 
tem of  Moral  Philosophy,  vol.  ii.,  p.  122.  Lon- 
don, 1749.)  This  is  the  “moral  law,”  to 
which  the  old  Charge  already  cited  refers, 
and  which  it  declares  to  be  the  law  of  Masonry. 
And  this  was  wisely  done,  for  it  is  evident  that 
no  law  less  universal  could  have  been  appro- 
priately selected  for  the  government  of  an 
Institution  whose  prominent  characteristic  is 
its  universality. 

Morana.  The  Bohemian  goddess  of  winter 
and  death,  Maryana  of  Scandinavia. 

Moravian  Brethren.  The  religious  sect 
of  Moravian  Brethren,  which  was  founded 
in  Upper  Lusatia,  about  1722,  by  Count 
Zinzendorf,  is  said  at  one  time  to  have  formed 
a society  of  religious  Freemasons.  For  an 
account  of  which,  see  Mustard  Seed,  Order  of. 

Morgan,  William.  Born  in  Culpeper 
County,  in  Virginia,  in  1775.  He  published 
in  1826  a pretended  Exposition  of  Masonry, 
which  attracted  at  the  time  more  attention 
than  it  deserved.  Morgan  soon  after  disap- 
peared, and  the  Masons  were  charged  by  some 
enemies  of  the  Order  with  having  removed 
him  by  foul  means.  What  was  the  real  fate 
of  Morgan  has  never  been  ascertained.  There 
are  various  myths  of  his  disappearance,  and 
subsequent  residence  in  other  countries. 
They  may  or  may  not  be  true,  but  it  is  certain 
that  there  is  no  evidence  of  his  death  that 
would  be  admitted  in  a Court  of  Probate. 
He  was  a man  of  questionable  character  and 
dissolute  habits,  and  his  enmity  to  Masonry  is 
said  to  have  originated  from  the  refusal  of 


the  Masons  of  Le  Roy  to  admit  him  to  mem- 
bership in  their  Lodge  and  Chapter. 

Moriah,  Mount.  An  eminence  situated 
in  the  southeastern  part  of  Jerusalem.  In 
the  time  of  David  it  must  have  been  culti- 
vated, for  it  is  called  “the  threshing-floor 
of  Oman  the  Jebusite,”  from  whom  that 
monarch  purchased  it  for  the  purpose  of  plac- 
ing there  an  altar.  Solomon  subsequently 
erected  there  his  magnificent  Temple.  Mount 
Moriah  was  always  profoundly  venerated 
by  the  Jews,  among  whom  there  is  an  early 
tradition  that  on  it  Abraham  was  directed  to 
offer  up  his  son.  The  truth  of  this  tradition 
has,  it  is  true,  been  recently  denied  by  some 
Biblical  writers,  but  it  has  been  as  strenuously 
maintained  by  others.  The  Masons,  however, 
have  always  accepted  it,  and  to  them,  as  the 
site  of  the  Temple,  it  is  especially  sacred,  and, 
combining  with  this  the  Abrahamic  legend, 
they  have  given  to  Mount  Moriah  the  appella- 
tion of  the  ground  floor  of  the  Lodge,  and  as- 
sign it  as  the  place  where  what  are  called  “the 
three  grand  offerings  were  made.” 

Morin,  Stephen.  The  founder  of  the 
Scottish  Rite  in  America.  On  the  27th  of 
August,  1761,  the  “Deputies  General  of  the 
Royal  Art,  Grand  Wardens,  and  officers  of  the 
Grand  Sovereign  Lodge  of  St.  John  of  Jeru- 
salem established  at  Paris  ” (so  reads  the  docu- 
ment itself)  granted  a Patent  to  Stephen 
Morin,  by  which  he  was  empowered  “to  mul- 
tiply the  sublime  degrees  of  High  Perfection, 
and  to  create  Inspectors  in  all  places  where  the 
sublime  degrees  are  not  established.”  This 
Patent  was  granted,  Thory,  Ragon,  Clavel, 
and  Penning  say,  by  the  Grand  Council  of 
Emperors  of  the  East  and  West.  Others  say 
by  the  Grand  Lodge.  Dalcho  says  by  the 
Grand  Consistory  of  Princes  of  the  Royal 
Secret  at  Paris.  Bro.  Albert  Pike,  who  has 
very  elaborately  investigated  the  question, 
says  that  the  authority  of  Morin  was  “a  joint 
authority  ” of  the  two  then  contending  Grand 
Lodges  of  France  and  the  Grand  Council, 
which  is,  I suppose,  what  Dalcho  and  the 
Supreme  Council  of  Charleston  call  the  Grand 
Consistory.  From  the  Grand  Lodge  he  re- 
ceived the  power  to  establish  a Symbolic 
Lodge,  and  from  the  Grand  Council  or 
Consistory  the  power  to  confer  the  higher 
degrees. 

Not  long  after  receiving  these  powers, 
Morin  sailed  for  America,  and  established 
Bodies  of  the  Scottish  Rite  in  St.  Domingo 
and  Jamaica.  He  also  appointed  M.  M. 
Hayes  a Deputy  Inspector-General  for  North 
America.  Hayes,  subsequently,  appointed 
Isaac  da  Costa  a Deputy  for  South  Carolina, 
and  through  him  the  Sublime  degrees  were 
disseminated  among  the  Masons  of  the  United 
States.  (See  Scottish  Rite.)  After  appointing 
several  Deputies  and  establishing  some  Bodies 
in  the  West  India  Islands,  Morin  is  lost  sight 
of.  We  know  not  anything  of  his  subsequent 
history,  or  of  the  time  or  place  of  his  death. 
Ragon,  Thory,  and  Clavel  say  that  Morin  was 
a Jew;  but  as  these  writers  have  fudaized  aU 
the  founders  of  the  Scottish  Rite  m America, 


MORITZ 


MOSAIC 


493 


we  have  no  right  to  place  any  confidence  in 
their  statements.  The  name  of  Morin  has 
been  borne  by  many  French  Christians  of  lit- 
erary reputation,  from  Peter  Morin,  a learned 
ecclesiastical  writer  of  the  sixteenth  century, 
to  Stephen  Morin,  an  antiquary  and  Protes- 
tant clergyman,  who  died  in  1700,  and  liis  son 
Henry,  who  became  a Catholic,  and  died  in 
1728. 

Moritz,  Carl  Philipp.  A Privy  Council- 
lor, Professor,  and  Member  of  the  Academy  of 
Sciences  in  Berlin,  was  born  at  Hameln  on  the 
loth  of  September,  1757,  and  died  the  26th  of 
June,  1793.  Giidicke  says  that  he  was  one  of 
the  most  celebrated  authors  of  his  age,  and 
distinguished  by  his  works  on  the  German 
language.  He  was  the  author  of  several  Ma- 
sonic works,  among  which  are  his  Contribu- 
tions to  the  Philosophy  of  Life  and  the  Diary  of  a 
Freemason,  Berlin,  1793,  and  aBook  of  Masonic 
Songs. 

Mormon  Faith.  See  Book  of  Mormon. 

Morphey.  The  name  of  one  of  the  twelve 
Inspectors  in  the  Eleventh  Degree  of  the  An- 
cient and  Accepted  Scottish  Rite.  This  name, 
hke  the  others  in  the  same  catalogue,  bids 
defiance  to  any  Hebraic  derivation.  They 
are  all  either  French  corruptions,  worse  even 
than  Jakinai  for  Shekinah,  or  they  have  some 
allusion  to  names  or  events  connected  with  the 
political  intrigues  of  the  exiled  house  of  Stuart, 
which  had,  it  is  known,  a connection  with  some 
of  the  higher  degrees  which  sprang  up  at  Arras, 
and  other  places  where  Masonry  is  said  to 
have  been  patronized  by  the  Pretender.  This 
word  Morphey  may,  for  instance,  be  a cor- 
ruption of  Murray.  James  Murray,  the 
second  son  of  Lord  Stormont,  escaped  to  the 
court  of  the  Stuarts  in  1715.  He  was  a de- 
voted adherent  of  the  exiled  family,  and  be- 
came the  governor  of  the  young  prince  and  the 
chief  minister  of  his  father,  who  conferred 
upon  him  the  empty  title  of  Earl  of  Dunbar. 
He  died  at  Avignon  in  1770.  But  almost 
every  etymology  of  this  kind  must  be  entirely 
conjectural. 

Morris,  Hobert,  LL.D.  Born  August  31, 
1818.  Was  first  brought  to  Masonic  fight 
March  5,  1846,  in  Oxford  Lodge,  at  a place  of 
the  same  name  in  Mississippi.  The  fife  of 
Bro.  Morris  was  so  active  and  untiring  for  the 
benefit  of  the  Institution  of  Masonry,  that  he 
had  the  opportunity  of  filling  very  many  posi- 
tions in  all  the  departments  of  Masonry,  and 
was  Grand  Master  of  Masons  of  the  Grand 
Lodge  of  Kentucky  in  1858-59.  His  writings 
cover  Masonic  jurisprudence,  rituals  and 
handbooks,  Masonic  belles-lettres,  history 
and  bio^aphy,  travels,  and  contributions  to 
The  Review,  Keystone,  Advocate,  N.  Y.  Dis- 
patch, and  other  papers  and  periodicals.  His 
Masonic  songs  and  poetic  effusions  stand  out 
in  prominent  volumes.  He  was  the  author  of 
W e Meet  upon  the  Level,  which  is  sufficient  to 
render  his  name  immortal.  A complete 
biography  of  Bro.  Robert  Morris  would  fill 
volumes.  He  died  in  1888. 

Mortality,  Symbol  of.  The  ancient 
Egyptians  introduced  a skeleton  at  their 


feasts,  to  impress  the  idea  of  the  evanescence  of 
all  earthly  enjoyments;  but  the  skeletons  or 
deaths’  heads  did  not  make  their  appearance 
in  Grecian  art,  as  symbols  of  mortality,  until 
later  times,  and  on  monuments  of  no  artistic 
importance.  In  the  earliest  periods  of  ancient 
art,  the  Greeks  and  Romans  employed  more 
pleasing  representations,  such  as  the  flower 
plucked  from  its  stem,  or  the  inverted  torcli. 
The  moderns  have,  however,  had  recourse  to 
more  offensive  symbolization.  In  their  hatch- 
ments or  funeral  achievements  the  heralds 
employ  a death's  head  and  crossed  bones,  to 
denote  that  tlie  deceased  person  is  the  last  of 
his  family.  The  Masons  have  adopted  the 
same  symbol,  and  in  all  the  degrees  where  it  is 
necessary  to  impress  the  idea  of  mortality,  a 
skull,  or  a skull  and  crossed  bones,  are  used 
for  that  purpose. 

Mortar,  Untempered.  See  Untempered 
Mortar. 

Mosaic  Pavement.  Mosaic  work  consists 
properly  of  many  little  stones  of  different  col- 
ors united  together  in  patterns  to  imitate  a 
painting.  It  was  much  practised  among  the 
Romans,  who  called  it  musivum,  whence  the 
Italians  get  their  musaico,  the  French  their 
mosaique,  and  we  our  mosaic.  The  idea  that 
the  work  is  derived  from  the  fact  that  Moses 
used  a pavement  of  colored  stones  in  the 
tabernacle  has  been  long  since  exploded  by 
etymologists.  The  Masonic  tradition  is  that 
the  floor  of  the  Temple  of  Solomon  was  deco- 
rated with  a mosaic  pavement  of  black  and 
white  stones.  There  is  no  historical  evidence 
to  substantiate  this  statement.  Samuel  Lee, 
however,  in  his  diagram  of  the  Temple,  rep- 
resents not  only  the  floors  of  the  building,  but 
of  all  the  outer  courts,  as  covered  with  such  a 
pavement.  The  Masonic  idea  was  perhaps 
first  suggested  by  this  passage  in  the  Gospel  of 
St.  John  (xix.  13),  “when  Pilate,  therefore, 
heard  that  saying,  he  brought  Jesus  forth,  and 
sat  down  in  the  judgment-seat  in  a place  that 
is  called  the  Pavement,  but  in  the  Hebrew, 
Gabbatha.”  The  word  here  translated  Pave- 
ment is  in  the  original  Lithostroton,  the  very 
word  used  by  Pliny  to  denote  a mosaic  pave- 
ment. The  Greek  word,  as  well  as  its  Latin 
equivalent,  is  used  to  denote  a pavement 
formed  of  ornamental  stones  of  various  colors, 
precisely  what  is  meant  by  a mosaic  pave- 
ment. 

There  was,  therefore,  a part  of  the  Temple 
which  was  decorated  with  a mosaic  pavement. 
The  Talmud  informs  us  that  there  was  such  a 
pavement  in  the  conclave  where  the  Grand 
Sanhedrim  held  its  sessions. 

By  a little  torsion  of  historical  accuracy,  the 
Masons  have  asserted  that  the  ground  floor 
of  the  Temple  was  a mosaic  pavement,  and 
hence,  as  the  Lodge  is  a representation  of  the 
Temple,  that  the  floor  of  the  Lodge  should 
also  be  of  the  same  pattern. 

The  mosaic  pavement  is  an  old  symbol  of 
tlie  Order.  It  is  met  with  in  the  earliest  rit- 
uals of  the  last  century.  It  is  classed  among 
the  ornaments  of  the  Lodge  in  combination 
with  the  indented  tessel  and  the  blazing  star. 


494 


MOSAIC 


MOST 


Its  party-colored  stones  of  black  and  white 
have  been  readily  and  appropriately  inter- 
preted as  symbols  of  the  evil  and  good  of 
human  life. 

Mosaic  Symbolism.  In  the  religion  of 
Moses,  more  than  in  any  other  which  preceded 
or  followed  it,  is  symbolism  the  predominating 
idea.  From  the  tabernacle,  which  may  be  con- 
sidered as  the  central  point  of  the  whole  system, 
down  to  the  vestments  which  clothed  the  serv- 
ants at  the  altar,  there  will  be  found  an  un- 
derlying principle  of  symbolism.  Long  before 
the  days  of  Pythagoras  the  mystical  nature  of 
numbers  had  been  inculcated  by  the  Jewish 
lawgiver,  and  the  very  name  of  God  was  con- 
structed in  a symbolical  form,  to  indicate  his 
eternal  nature.  Much  of  the  Jewish  ritual  of 
worship,  delineated  in  the  Pentateuch  with 
so  much  precision  as  to  its  minutest  details, 
would  almost  seem  puerile  were  it  not  for 
the  symbolic  idea  that  is  conveyed.  So  the 
fringes  of  the  garments  are  patiently  described, 
not  as  decorations,  but  that  by  them  the  peo- 
ple, in  looking  upon  the  fringe,  might  “remem- 
ber all  the  commandments  of  the  Lord  and 
do  them.”  Well,  therefore,  has  a modern 
writer  remarked,  that  in  the  symbolism  of  the 
Mosaic  worship  it  is  only  ignorance  that  can 
find  the  details  trifling  or  the  prescriptions 
minute;  for  if  we  recognize  the  worth  and 
beauty  of  symbolism,  we  shall  in  vain  seek  in 
the  Mosaic  symbols  for  one  superfluous  enact- 
ment or  one  superstitious  idea.  To  the  Mason 
the  Mosaic  symbolism  ‘is  very  significant,  be- 
cause from  it  Freemasonry  has  derived  and 
transmitted  for  its  own  uses  many  of  the  most 
precious  treasures  of  its  own  symbolical  art. 
Indeed,  except  in  some  of  the  higher,  and 
therefore  more  modern  degrees,  the  symbohsm 
of  Freemasonry  is  almost  entirely  deduced 
from  the  symbolism  of  Mosaism.  Thus  the 
symbol  of  the  Temple,  which  persistently 
pervades  the  whole  of  the  ancient  Masonic 
system,  comes  to  us  directly  from  the  symbol- 
ism of  the  Jewish  tabernacle.  If  Solomon  is 
revered  by  the  Masons  as  their  traditional 
Grand  Master,  it  is  because  the  Temple  con- 
structed by  him  was  the  symbol  of  the  Divine 
life  to  be  cultivated  in  every  heart.  And  this 
symbol  was  borrowed  from  the  Mosaic  taber- 
nacle; and  the  Jewish  thought,  that  every 
Hebrew  was  to  be  a tabernacle  of  the  Lord, 
has  been  transmitted  to  the  Masonic  system, 
which  teaches  that  every  Mason  is  to  be  a 
temple  of  the  Grand  Architect.  The  Papal 
Church,  from  which  we  get  all  ecclesiastical 
symbolism,  borrowed  its  symbology  from  the 
ancient  Romans.  Hence  most  of  the  high 
degrees  of  Masonry  which  partake  of  a Chris- 
tian character  are  marked  by  Roman  sym- 
bolism transmuted  into  Christian.  But  Craft 
Masonry,  more  ancient  and  more  univer- 
sal, finds  its  symbolic  teachings  almost  ex- 
clusively in  the  Mosaic  symbolism  instituted 
in  the  wilderness. 

If  we  inquire  whence  the  Jewish  lawgiver 
derived  the  symbolic  system  which  he  intro- 
duced into  his  religion,  the  history  of  his 
life  will  readily  answer  the  question.  Philo- 


Judseus  says  that  “Moses  was  instructed  by 
the  Egyptian  priests  in  the  philosophy  of  sym- 
bols and  hieroglyphics  as  well  as  in  the  mys- 
teries of  the  sacred  animals.”  The  sacred  his- 
torian tells  us  that  he  was  “learned  in  all  the 
wisdom  of  the  Egyptians”;  and  Manetho  and 
other  traditionary  writers  tell  us  that  he  was 
educated  at  Heliopolis  as  a priest,  under  his 
Egyptian  name  of  Osarsiph,  and  that  there  he 
was  taught  the  whole  range  of  literature  and 
science,  which  it  was  customary  to  impart  to 
the  priesthood  of  Egypt.  When,  then,  at  the 
head  of  his  people,  he  passed  away  from  the 
servitude  of  Egyptian  taskmasters,  and  began 
in  the  wilderness  to  establish  his  new  religion, 
it  is  not  strange  that  he  should  have  given  a 
holy  use  to  the  symbols  whose  meaning  he  had 
learned  in  his  ecclesiastical  education  on  the 
banks  of  the  Nile. 

Thus  is  it  that  we  find  in  the  Mosaic  symbol- 
ism so  many  identities  with  the  Egyptian 
ritual.  Thus  the  Ark  of  the  Covenant,  the 
Breastplate  of  the  High  Priest,  the  Miter, 
and  many  other  of  the  Jewish  symbols,  will 
find  their  analogies  in  the  ritualistic  ceremo- 
nies of  the  Egyptians.  Reghellini,  who  has 
written  an  elaborate  work  on  Masonry  con- 
sidered as  the  result  of  the  Egyptian,  Jewish, 
and  Christian  Religions,  says  on  the  subject: 
“Moses,  in  his  mysteries,  and  after  him  Sol- 
omon, adopted  a great  part  of  the  Egyptian 
symbols,  which,  after  them,  we  Masons  have 
preserved  in  our  own.” 

Moses,  hDO,  which  means  drawn  out;  but 
the  true  derivation  is  from  two  Egyptian 
words,  fj.0,  mo,  and  ovk^,  oushes,  signifying 
saved  from  the  water.  The  lawgiver  of  the 
Jews,  and  referred  to  in  some  of  the  higher 
degrees,  especially  in  the  Twenty-fifth  Degree, 
or  Knight  of  the  Brazen  Serpent  in  the  Scot- 
tish Rite,  where  he  is  represented  as  the  pre- 
siding officer.  He  plays  also  an  important 
part  in  the  Royal  Arch  of  the  York  and  Amer- 
ican Rites,  all  of  whose  ritual  is  framed  on  the 
Mosaic  symbolism. 

Mossdorf,  Friedrich.  An  eminent  Ger- 
man Mason,  who  was  bom  March  2,  1757,  at 
Eckartsberge,  and  died  about  1830.  He  re- 
sided in  Dresden,  and  took  an  active  part  in 
the  affairs  of  Masonry.  He  was  a warm  sup- 
porter of  Fessler’s  Masonic  reforms,  and  made 
several  contributions  to  the  Freyberg  Frei- 
maurerischen  Taschenbuche  in  defense  of  Fess- 
ler’s  system.  He  became  intimately  con- 
nected with  the  learned  Krause,  the  author  of 
The  Three  Most  Ancient  Records  of  the  Masonic 
Fraternity,  and  wrote  and  published  in  1809  a 
critical  review  of  the  work,  in  consequence  of 
which  the  Grand  Lodge  commanded  him  to 
absent  himself  for  an  indefinite  period  from 
the  Lodges.  Mosdorf  then  withdrew  from 
any  further  connection  with  the  Fraternity. 
His  most  valuable  contributions  to  Masonic 
literature  are  his  additions  and  emendations 
to  Lenning’s  Encyclopadie  der  Freimaurerei. 
He  is  the  author  also  of  several  other  works 
of  great  value. 

Most  Excellent.  The  title  given  to  a 
Royal  Arch  Chapter,  and  to  its  presiding  offi- 


MOST 


MOURNING 


49b 


cer,  the  High  Priest;  also  to  the  presiding 
officer  of  a Lodge  of  Most  Excellent  Mas- 
ters. 

Most  Excellent  Master.  The  Sixth  De- 
gree in  the  York  Rite.  Its  history  refers  to 
the  dedication  of  the  Temple  by  King  Solo- 
mon, who  is  represented  by  its  presiding  officer 
under  the  title  of  Most  Excellent.  Its  officers 
are  the  same  as  those  in  a Symbolic  Lodge. 
There  are,  however,  some  rituals  in  which  the 
Junior  Warden  is  omitted.  This  degree  is 
peculiarly  American,  it  being  practised  in  no 
other  country.  It  was  the  invention  of  Webb, 
who  organized  the  capitular  system  of  Ma- 
sonry as  it  exists  in  America,  and  established 
the  system  of  lectures  which  is  the  foundation 
of  all  subsequent  systems  taught  there. 

Most  Puissant.  The  title  of  the  presiding 
officer  of  a Grand  Council  of  Royal  and  Select 
Masters. 

Most  Worshipful.  The  title  given  to  a 
Grand  Lodge  and  to  its  presiding  officer,  the 
Grand  Master.  The  title  of  Grand  IMaster  of 
Pennsylvania  is  Right  Worshipful. 

Mot  de  Semestre.  Half  yearly  word. 
Every  six  months  the  Grand  Orient  of  France 
sends  to  each  of  the  Lodges  of  its  obedience  a 
password,  to  be  used  by  its  members  as  an 
additional  means  of  gaining  admission  into  a 
Lodge.  Each  Mason  obtains  this  word  only 
from  the  Venerable  of  his  own  Lodge.  It  was 
instituted  October  28,  1773,  when  the  Duke 
of  Chartres  was  elected  Grand  Master. 

Mother  Council.  The  Supreme  Council 
of  the  Ancient  and  Accepted  Scottish  Rite  for 
the  Southern  Jurisdiction  of  the  United  States 
of  America,  which  was  organized  in  1801,  at 
Charleston,  is  called  the  “Mother  Council  of 
the  World,”  because  from  it  have  issued  di- 
rectly or  indirectly  all  the  other  Supreme 
Councils  of  the  Rite  which  are  now  in  exist- 
ence, or  have  existed  since  its  organization. 

Mother  Lodge.  In  the  last  century 
certain  Lodges  in  France  and  Germany  as- 
sumed an  independent  position,  and  issued 
Charters  for  the  constitution  of  Daughter 
Lodges  claiming  the  prerogatives  of  Grand 
Lodges.  Thus  we  find  the  Mother  Lodge  of 
Marseilles,  in  France,  which  constituted  many 
Lodges.  In  Scotland  the  Lodge  of  Kilwinning 
took  the  title  of  Mother  Lodge,  and  issued 
Charters  until  it  was  merged  in  the  Grand 
Lodge  of  Scotland.  The  system  is  altogether 
irregular,  and  has  no  sanction  in  the  present 
laws  of  the  Fraternity. 

Motion.  A motion  when  made  by  a 
member  cannot  be  brought  before  the  Lodge 
for  dehberation  unless  it  is  seconded  by  an- 
other member.  Motions  are  of  two  kinds, 
principal  and  subsidiary;  a principal  motion 
is  one  that  presents  an  independent  propo- 
sition for  discussion.  Subsidiary  motions  are 
those  which  are  intended  to  affect  the  prin- 
cipal motion — such  as  to  amend  it,  to  lay  it  on 
the  table,  to  postpone  it  definitely  or  indefi- 
nitely, or  to  reconsider  it,  all  of  which  are  gov- 
erned by  the  parhamentary  law  under  certain 
modifications  to  suit  the  spirit  and  genius  of 
the  Masonic  organization.  (See  Dr.  Mackey’s 


Treatise  on  Parliamentary  Law  as  applied  to 
Masonic  Bodies.) 

Motto.  In  imitation  of  the  sentences  ap- 
pended to  the  coats  of  arms  and  seals  of  the 
gilds  and  other  societies,  the  Masons  have  for 
the  different  branches  of  their  Order  mottoes, 
which  are  placed  on  their  banners  or  put  at 
the  head  of  their  documents,  wliich  are  ex- 
pressive of  the  character  and  design,  either  of 
the  wiiole  Order  or  of  the  particular  branch  to 
which  the  motto  belongs.  Thus,  in  Ancient 
Craft  Masonry,  we  have  as  mottoes  the  sen- 
tences, Ordo  ah  Chao,  and  Lux  e tenebris;  in 
Capitular  Masonry,  Holiness  to  the  Lord;  in 
Templar  Masonry,  In  hoc  signo  vinces;  in 
Scottish  Masonry,  Ne  plus  ultra  is  the  motto 
of  the  Thirtieth  Degree,  and  Spes  mea  in  deo 
est  of  the  Thirty-second;  while  the  Thirty- 
third  has  for  its  motto  Deus  meumque  Jus. 
All  of  these  will  be  found  with  their  significa- 
tion and  origin  in  their  appropriate  places. 

Mold.  This  word  is  very  common  in  the 
Old  Constitutions,  where  it  is  forbidden  that  a 
Freemason  should  give  a mold  to  a rough 
Mason,  whereby,  of  course,  he  would  be  im- 
parting to  him  the  secrets  of  the  Craft.  Thus, 
in  the  Harleian  MS.,  No.  2054:  “Alsoe  that 
noe  Mason  make  moulds,  square  or  rule  to 
any  rough  layers.  Also,  that  no  Mason  set 
noe  layes  within  a lodge  or  without  to  haue 
Mould  Stones  with  one  Mould  of  his  worke- 
ing.”  We  find  the  word  in  Piers  Plough- 
man’s  Vision: 

“ If  eny  Mason  there  do  makede  a moldo 
With  alle  here  wyse  castes.” 

Parker  (Gloss.  Architect.,  p.  313)  thus  defines 
it:  “The  model  or  pattern  used  by  workmen, 
especially  by  Masons,  as  a guide  in  working 
mouldings  and  ornaments.  It  consists  of  a 
thin  board  or  plate  of  metal,  cut  to  represent 
the  exact  section  of  the  mouldings  to  be 
worked  from  it.”  _ In  the  Cooke  MS.  the  word 
maters  is  used,  which  is  evidently  a corruption 
of  the  Latin  matrix. 

Mold  Stone.  In  the  quotation  from  the 
Harleian  MS.  in  the  preceding  article,  the  ex- 
pression mould  stones  occurs,  as  it  does  in 
other  Constitutions  and  in  many  old  contracts. 
It  means,  probably,  large  and  peaked  stones 
for  those  parts  of  the  building  which  were  to 
have  moldings  cut  upon  them,  as  window 
and  door  jambs. 

Mount  Calvary.  See  Calvary. 

Mount  Caf.  In  the  Mohammedan  myth- 
ology, a fabulous  mountain  which  encircles  the 
earth.  The  home  of  the  giants  and  fairies, 
and  rests  upon  the  sacred  stone  Sakhral,  of 
which  a single  grain  gives  miraculous  powers. 
It  is  of  an  emerald  color,  and  its  reflected  light 
is  the  cause  of  the  tints  of  the  sky. 

Mount  Moriah.  See  Moriah. 

Mount  Sinai.  See  Sinai. 

Mourning.  The  mourning  color  has  been 
various  in  different  times  and  countries. 
Thus,  the  Chinese  mourn  in  white;  the  Turks 
in  blue  or  in  violet;  the  Egyptians  in  yellow; 
the  Ethiopians  in  gray.  In  all  the  degrees 
and  rites  of  Masonry,  with  a single  exception 


496 


MOUTH 


MUSICAL 


black  is  the  symbol  of  grief,  and  therefore  the 
mourning  color.  But  in  the  highest  degrees  of 
the  Scottish  Rite  the  mourning  color,  like  that 
used  by  the  former  kings  of  France,  is  violet. 

Mouth  to  Ear.  The  Mason  is  taught  by 
an  expressive  symbol,  to  whisper  good  counsel 
in  his  brother’s  ear,  and  to  warn  him  of  ap- 
proaching danger.  “It  is  a rare  thing,”  says 
Bacon,  “except  it  be  from  a perfect  and  entire 
friend,  to  have  counsel  given  that  is  not  bowed 
and  crooked  to  some  ends  which  he  hath  that 
giveth  it.”  And  hence  it  is  an  admirable 
lesson,  which  Masonry  here  teaches  us,  to  use 
the  lips  and  the  tongue  only  in  the  service  of  a 
brother. 

Movable  Jewels.  See  Jewels  of  a Lodge. 

Mozart,  J.  C.  W.  G.  Born  in  1758  at 
Salzburg,  and  died  December  5,  1791,  at  Vi- 
enna. One  of  the  greatest  and  most  delight- 
ful of  musical  composers.  He  first  saw  the 
Masonic  light  about  1780,  and  was  a member 
of  the  Lodge  “Zur  gela-onten  Hqffnung.” 
There  were  many  musical  compositions  and 
dedications  to  Masonry  by  this  eminent  com- 
poser. 

Mueoter,  Frlederlcb.  Born  in  1761,  and 
died  in  1830.  He  was  Professor  of  Theology 
in  the  University  of  Copenhagen,  and  after- 
ward Bishop  of  Seeland.  He  was  the  author 
of  a treatise  On  the  Symbols  and  Art  Repre- 
sentations of  the  Early  Christians.  In  1794  he 
published  his  Statute  Book  of  the  Order  of 
Knights  Templar,  “ Statutenbuch  des  Ordens 
der  Tempelherren  ” ; a work  which  is  one  of 
the  most  valuable  contributions  that  we  have 
to  the  history  of  Templarism. 

Munkhouse,  D.D.,  Rev.  Richard.  The 
author  of  A Discourse  in  Praise  of  Freemasonry, 
8vo,  Bond.,  1805;  An  Exhortation  to  the  Prac- 
tice of  those  Specific  Virtues  which  ought  to  pre- 
vail in  the  Masonic  Character,  with  Historical 
Notes,  8vo,  Bond.,  1805;  and  Occasional  Dis- 
courses on  Various  Subjects,  with  Copious  An- 
notations, 3 vols.,  8vo,  Bond.,  1805.  This  last 
work  contains  many  discourses  on  Masonic 
subjects.  Dr.  Munkhouse  was  an  ardent  ad- 
muer  and  defender  of  Freemasonry,  into  which 
he  was  initiated  in  the  Phoenix  Lodge  of  Sun- 
derland. On  his  removal  to  Wakefield,  where 
he  was  rector  of  St.  John  the  Baptist’s  Church, 
he  united  with  the  Lodge  of  Unanimity,  under 
the  Mastership  of  Richard  Linnecar,  to  whose 
virtues  and  Masonic  knowledge  he  has  paid 
a high  tribute.  Dr.  Munkhouse  died  in  the 
early  part  of  this  century. 

Murat,  Joachim.  Born  in  1771,  executed 
in  1815.  The  great  cavalry  general  of  Napo- 
leon, and  titular  Idng  of  Naples.  In  1803  he 
was  appointed  S.  G.  Warden  in  the  Grand 
Orient  of  France.  When  the  fifth  Supreme 
Council  of  the  World  was  established  at 
Naples,  on  June  11,  1809,  by  the  Supreme 
Council  at  Milan,  a concordat  became 
necessary,  and  was  executed  May  3,  1811, 
between  the  Grand  Orient  which  was  created 
June  24,  1809,  and  the  Supreme  Council  of 
Naples,  whereby  the  latter  should  have  sole 
control  over  the  degrees  beyond  the  eighteenth, 
in  hke  manner  as  signified  in  the  concordat  of 


France.  King  Joachim  Murat  accepted  the  su- 
prenie  command  of  both  bodies.  The  change 
in  his  political  surroundings  allowed  him  no 
permanent  rest. 

Murat,  Joachim,  Prince.  Son  of  the 

King  of  N^les.  Was  appointed  Grand  Mas- 
ter of  the  Grand  Orient  of  France,  and  initi- 
ated February  26,  1825.  He  resigned  the 
office  in  1861. 

Muit,  Christoph  Gottlieb  von.  A dis- 
tinguished historical  and  archeological  writer, 
who  was  born  at  Nuremberg,  in  1733,  and 
died  April  8,  1811.  In  1760  he  published  an 
Essay  on  the  History  of  the  Ch'eek  Tragic  Poets, 
in  1777-82,  six  volumes  of  Antiquities  of  Her- 
culanceum,  and  several  other  historical  works. 
In  1803  ne  published  an  essay  On  the  True 
Origin  of  the  Orders  of  Rosicrucianism  and 
Freemasonry,  with  an  Appendix  on  the  His- 
tory of  the  Order  of  Templars.  In  this  work, 
Murr  attempts  to  trace  Freemasonry  to  the 
times  of  Oliver  Cromwell,  and  maintains  that 
it  and  Rosicrucianism  had  an  identical  origin, 
and  the  same  history  until  the  year  1633, 
when  they  separated. 

Muscus  Domus.  In  the  early  rituals  of 
the  last  century,  the  tradition  is  given,  that 
certain  Fellow-Crafts,  while  pursuing  their 
search,  discovered  a grave  covered  with  green 
moss  and  turf,  when  they  exclaimed,  Muscus 
Domus,  Deo  gratias,  which  was  interpreted, 
“Thanks  be  to  God,  our  Master  has  a mossy 
house.”  WTience  a Mason’s  grave  came  to  be 
called  Muscus  Domus.  But  both  the  tradi- 
tion and  its  application  have  become  obsolete 
in  the  modern  rituals. 

Music.  One  of  the  seven  liberal  arts  and 
sciences,  whose  beauties  are  inculcated  in 
the  Fellow-Craft’s  Degree.  Music  is  recom- 
mended to  the  attention  of  Masons,  because  as 
the  “concord  of  sweet  sounds”  elevates  the 
generous  sentiments  of  the  soul,  so  should  the 
concord  of  good  feehng  reign  among  the  breth- 
ren, that  by  the  union  of  friendship  and 
brotherly  love  the  boisterous  passions  may 
be  lulled  and  harmony  exist  throughout  the 
Craft. 

Musical  Instruments,  Ancient.  As  in 

the  Fellow-Craft’s  Degree,  music  is  dilated 
upon  as  one  of  the  liberal  arts,  the  sweet  and 
harmonious  sounds  being  the  representative 
of  that  harmony  which  should  ever  exist 
among  the  brethren,  we  are  apt  to  inquire 
what  were  the  instruments  us^  by  the  an- 
cients in  their  mystical  service.  The  oldest 
ever  discovered,  we  believe,  is  a smaU  clay 
pipe  not  over  three  inches  in  length,  found  by 
Captain  Willock  among  the  presumed  ruins  of 
Babylon;  if  so,  it  must  be  2,600  years  old. 
By  the  use  of  the  two  finger  holes,  the  intervals 
of  the  common  chord,  C,  E,  and  G,  are  pro- 
duced, or  the  harmonic  triad.  From  the  ruins 
of  Nineveh  we  have  countless  representations 
of  the  harp,  with  strings  varying  from  ten  to 
twenty-six;  the  lyre,  identical  in  structure 
with  that  of  the  Greeks;  a harp-shaped  in- 
strument held  horizontally,  and  the  six  to  ten 
strings  struck  with  a plectrum,  which  has 
been  termed  the  Asor,  from  its  resemblance  to 


MUSTARD 


MYSTERIES 


497 


the  Hebrew  instrument  of  that  name.  There 
is  also  the  guitar-shaped  instrument,  and  a 
double  pipe  with  a single  mouthpiece  and 
finger-hol^  on  each  pipe.  The  Assyrians  used 
musical  bells,  trumpets,  flutes,  drums,  cym- 
bals, and  tambom'ines.  The  Abyssinians 
call  their  lyre  the  Kissar  (Greek,  kithara). 
There  is  also  the  flute,  called  Monaulos,  which 
is  of  great  antiquity,  and  named  by  the 
Egyptians  Photins,  or  curved  flute.  The 
crooked  horn  or  trumpet,  called  Buccina,  and 
the  Cithara,  held  sacred  in  consequence  of  its 
shape  being  that  of  the  Greek  delta. 

MiJstard-Seed,  Order_  of.  (Her  Orden 
vom  Senfkom.)  This  association,  whose  mem- 
bers also  called  themselves  “The  Fraternity  of 
Moravian  Brothers  of  the  Order  of  Rehgious 
Freemasons,’’  was  one  of  the  first  innovations 
introduced  into  German  Freemasonry.  It 
was  instituted  in  the  year  1739.  Its  mys- 
teries were  founded  on  that  passage  in  the 
fourth  chapter  of  St.  Mark’s  Gospel  in  which 
Christ  compares  the  kingdom  of  heaven  to  a 
mustard-seed.  The  brethren  wore  a ring,  on 
which  was  inscribed  Keiner  von  uns  leht  ihm 
selber,  i.  e.,  “No  one  of  us  hves  for  himseK.” 
The  jewel  of  the  Order  was  a cross  of  gold  sur- 
mounted by  a mustard-plant  in  full  bloom, 
with  the  motto.  Quod  fuit  ante  nihil,  i.  e., 
“What  was  before  nothing.”  It  was  sus- 
pended irom  a green  ribbon.  The  professed 
object  of  the  association  was,  throu^  the  in- 
strumentality of  Freemasonry,  to  extend  the 
kingdom  of  Christ  over  the  world.  It  has 
long  been  obsolete. 

Mntft.  The  Roman  goddess  of  silence. 

MuttriH  or  Mathura.  The  birthplace  of 
the  Hindu  Redeemer,  Krishna.  The  capital 
of  a district  in  the  Northwest  Provinces  of 
British  India. 

Myrrh.  A resinous  gum  of  a tree  growing 
in  Arabia,  valued  from  the  most  ancient  times. 
(Gen.  xxxvii.  25.)  It  was  among  the  presents 
Jacob  sent  to  Egypt,  and  those  brought  to  the 
infant  Jesus  by  the  wise  men  of  the  East. 

Myrtle.  The  sacred  plant  of  the  Eleusin- 
ian  mysteries,  and  analogous  in  its  symbol- 
ism to  the  acacia  of  the  Masons. 

Mystagogue.  The  one  who  presided  at 
the  Ancient  Mysteries,  and  explained  the 
sacred  things  to  the  candidate.  He  was  also 
called  the  hierophant.  The  word,  which  is 
Greek,  signifies  literally  one  who  makes  or 
conducts  an  initiate. 

Mysteries,  Ancient.  Each  of  the  Pagan 
gods,  says  Warburton  {Div.  Leg.,  I.,  ii.,  4),  had, 
besides  the  pubhc  and  open,  a secret  worship 
paid  to  him,  to  which  none  were  admitted  but 
those  who  had  been  selected  by  preparatory 
ceremonies  called  Initiation.  This  secret  wor- 
ship was  termed  the  Mysteries.  And  this  is 
supported  by  Strabo  (fib.  x.,  cap.  3),  who  says 
that  it  was  common,  both  to  the  Greeks  and 
the  Barbarians,  to  perform  their  religious  cere- 
monies with  the  observance  of  a festival,  and 
that  they  are  sometimes  celebrated  pubhcly, 
and  sometimes  in  mysterious  privacy.  Noel 
{Diet,  de  la  Fable)  thus  defines  them;  Secret 
ceremonies  which  were  practised  in  honor  of 
33 


certain  gods,  and  whose  secret  was  known  to 
the  initiates  alone,  who  were  admitted  only 
after  long  and  painful  trials,  which  it  was  more 
than  their  life  was  worth  to  reveal. 

As  to  their  origin,  Warburton  is  probably 
not  wrong  in  his  statement  that  the  first  of 
which  we  have  any  account  are  those  of  Isis 
and  Osiris  in  Egypt;  for  although  those  of 
Mithras  came  into  Europe  from  Persia,  they 
were,  it  is  supposed,  carried  from  Egypt  by 
Zoroaster. 

The  most  inmortant  of  these  mysteries  were 
the  Osiric  in  Egypt,  the  Mithraic  in  Persia, 
the  Cabiric  in  Thrace,  the  Adonisian  in  Syria, 
the  Dionysiac  and  Eleusinian  in  Greece,  the 
Scandinavian  among  the  Gothic  nations,  and 
the  Druidical  among  the  Celts. 

In  all  these  mysteries  we  find  a singular 
unity  of  design,  clearly  indicating  a common 
origin,  and  a purity  of  doctrine  as  evidently 
roving  that  this  common  origin  was  not  to 
e sought  for  in  the  popular  theolo^  of  the 
Pagan  world.  The  ceremonies  of  initiation 
were  all  funereal  in  their  character.  They 
celebrated  the  death  and  the  resurrection  of 
some  cherished  being,  either  the  object  of 
esteem  as  a hero,  or  of  devotion  as  a god. 
Subordination  of  degrees  was  instituted,  and 
the  candidate  was  subjected  to  probations 
varying  in  their  character  and  severity;  the 
rites  were  practised  in  the  darkness  of  night, 
and  often  amid  the  gloom  of  impenetrable 
forests  or  subterranean  caverns;  and  the  full 
fruition  of  knowledge,  for  which  so  much  labor 
was  endured,  and  so  much  danger  incurred, 
was  not  attained  until  the  aspirant,  well  tried 
and  thoroughly  purified,  had  reached  the  place 
of  wisdom  and  of  light. 

These  mysteries  undoubtedly  owed  their 
origin  to  the  desire  to  establish  esoteric  phi- 
l®sophy,  in  which  should  be  withheld  from 
popular  approach  those  sublime  truths  which 
it  was  supposed  could  only  be  entrusted  to 
those  who  had  been  previously  prepared  for 
their  reception.  Whence  these  doctrines  were 
originally  derived  it  would  be  impossible  to 
say;  but  I am  disposed  to  accept  Creuzer’s 
hypothesis  of  an  ancient  and  highly  instructed 
body  of  priests,  having  their  origin  either  in 
Egypt  or  in  the  East,  from  whom  was  derived 
religious,  physical,  and  historical  knowledge, 
under  the  veil  of  symbols. 

By  this  confinement  of  these  doctrines  to  a 
system  of  secret  knowledge,  guarded  by  the 
most  rigid  rites,  could  they  only  expect  to  pre- 
serve them  from  the  superstitions,  innovations, 
and  corruptions  of  the  world  as  it  then  existed. 
“The  distinguished  few,”  says  Oliver  {Hist. 
Init.,  p.  2),  “who  retained  their  fidelity,  un- 
contaminated by  the  contagion  of  evil  exam- 
ple, would  soon  be  able  to  estimate  the  su- 
perior benefits  of  an  isolated  institution, 
which  afforded  the  advantage  of  a select  soci- 
ety, and  kept  at  an  unapproachable  distance 
the  profane  scoffer,  whose  presence  might  pol- 
lute their  pure  devotions  and  social  converse, 
by  contumelious  language  or  unholy  mirth.” 
And  doubtless  the  prevention  of  this  intrusion, 
and  the  preservation  of  these  sublime  truths. 


498 


MYSTERIES 


MYSTERIES 


was  the  original  object  of  the  institution  of  the 
ceremonies  of  initiation,  and  the  adoption  of 
other  means  by  which  the  initiated  could  be 
recognized,  and  the  uninitiated  excluded. 
Such  was  the  opinion  of  Warburton,  who  says 
that  “the  mysteries  were  at  first  the  retreats 
of  sense  and  virtue,  till  time  corrupted  them  in 
most  of  the  gods.” 

The  Abb  6 Robin  in  a learned  work  on  this 
subject  entitled  Recherches  sur  les  Initialions 
Anciens  et  Modernes  (Paris,  1870),  places  the 
origin  of  the  initiations  at  that  remote  period 
when  crimes  first  began  to  appear  upon  earth. 
The  vicious,  he  remarks,  were  urged  by  the 
terror  of  guilt  to  seek  among  the  virtuous  for 
intercessors  with  the  Deity.  The  latter,  re- 
tiring into  solitude  to  avoid  the  contagion  of 
growing  corruption,  devoted  themselves  to  a 
life  of  contemplation  and  the  cultivation  of 
several  of  the  useful  sciences.  The  periodical 
return  of  the  seasons,  the  revolution  of  the 
stars,  the  productions  of  the  earth,  and  the 
various  phenomena  of  nature,  studied  with 
attention,  rendered  them  useful  guides  to  men, 
both  in  their  pursuits  of  industry  and  in  their 
social  duties.  These  recluse  students  in- 
vented certain  signs  to  recall  to  the  remem- 
brance of  the  people  the  times  of  their  festi- 
vals and  of  their  rural  labors,  and  hence  the 
origin  of  the  symbols  and  hieroglyphics  that 
were  in  use  among  the  priests  of  all  nations. 
Having  now  become  guides  and  leaders  of  the 
people,  these  sages,  in  order  to  select  as  asso- 
ciates of  their  learned  labors  and  sacred  func- 
tions only  such  as  had  sufficient  merit  and 
capacity,  appointed  strict  courses  of  trial  and 
examination,  and  this,  our  author  thinks, 
must  have  been  the  source  of  the  initiations  of 
antiquity.  The  Magi,  Brahmans,  Gymnoso- 
phists,  Druids,  and  priests  of  Egypt,  lived 
thus  in  sequestered  habitations  and  subter- 
ranean caves,  and  obtained  great  reputation 
by  their  discoveries  in  astronomy,  chemistry, 
and  mechanics,  by  their  purity  of  morals,  and 
by  their  knowledge  of  the  science  of  legislation. 
It  was  in  these  schools,  says  M.  Robin,  that 
the  first  sages  and  legislators  of  antiquity  were 
formed,  and  in  them  he  supposes  the  doctrines 
taught  to  have  been  the  unity  of  God  and  the 
immortality  of  the  soul;  and  it  was  from  these 
mysteries,  and  their  symbols  and  hieroglyph- 
ics, that  the  exuberant  fancy  of  the  Greeks 
drew  much  of  their  mythology. 

Warburton  deduces  from  the  ancient  writ- 
ers— from  Cicero  and  Porphyry,  from  Origen 
and  Celsus,  and  from  others — what  was  the 
true  object  of  the  mysteries.  They  taught 
the  dogma  of  the  unity  of  God  in  opposition 
to  the  polytheistic  notions  of  the  people,  and 
in  connection  with  this  the  doctrine  of  a future 
hfe,  and  that  the  initiated  should  be  happier 
in  that  state  than  all  other  mortals;  that  while 
the  souls  of  the  profane,  at  their  leaving  the 
body,  stuck  fast  in  mire  and  filth  and  re- 
mained in  darkness,  the  souls  of  the  initiated 
winged  their  flight  directly  to  the  happy 
islanck  and  the  habitations  of  the  gods. 
“Thrice  happy  they,”  says  Sophocles,  “who 
descended  to  the  shades  below  after  having 


beheld  these  rites;  for  they  alone  have  life  in 
Hades,  while  all  others  suffer  there  every  kind 
of  evil.”  And  Isocrates  declares  that  “those 
who  have  been  initiated  in  the  mysteries,  en- 
tertain better  hopes  both  as  to  the  end  of  life 
and  the  whole  of  futurity.” 

Others  of  the  ancients  have  given  us  the 
same  testimony  as  to  their  esoteric  character. 
“All  the  mysteries,”  says  Plutarch,  “refer  to  a 
future  hfe  and  to  the  state  of  the  soul  after 
death.”  In  another  place,  addressing  his 
wife,  he  says,  “We  have  been  instructed,  in 
the  religious  rites  of  Dionysus,  that  the  soul 
is  immortal,  and  that  there  is  a future  state  of 
existence.”  Cicero  tells  us  that,  in  the  mys- 
teries of  Ceres  at  Eleusis,  the  initiated  were 
taught  to  five  happily  and  to  die  in  the  hope  of 
a blessed  futurity.  And,  finally,  Plato  in- 
forms us  that  the  hymns  of  Musaeus,  which 
were  sung  in  the  mysteries,  celebrated  the 
rewards  and  pleasures  of  the  virtuous  in  an- 
other life,  and  the  punishments  which  awaited 
the  wicked. 

These  sentiments,  so  different  from  the  de- 
based polytheism  which  prevailed  among  the 
uninitiated,  are  the  most  certain  evidence  that 
the  mysteries  arose  from  a purer  source  than 
that  which  gave  birth  to  the  rehgion  of  the 
vulgar. 

I must  not  pass  unnoticed  Faber’s  notion  of 
their  arkite  origin.  Finding,  as  he  did,  a pro- 
totype for  every  ancient  cultus  in  the  ark  of 
Noah,  it  is  not  surprising  that  he  should  apply 
his  theory  to  the  mysteries.  “The  initiations,” 
he  says  (Orig.  Pag.  Idol.,  II.,  iv.,  5),  “into  the 
mysteries  scenically  represented  the  mythic 
descent  into  Hades  and  the  return  from  thence 
to  the  light  of  day,  by  which  was  meant  the 
entrance  into  the  ark  and  the  subsequent  lib- 
eration from  its  dark  enclosure.  They  all 
equally  related  to  the  allegorical  disappear- 
ance, or  death,  or  descent  of  the  great  father, 
at  their  commencement;  and  his  invention, 
or  revival,  or  return  from  Plades,  at  their  con- 
clusion.” 

Dollinger  (Gent,  and  Jew,  i.,  126)  says, 
speaking  of  the  mysteries,  “the  whole  was  a 
drama,  the  prelude  to  which  consisted  in  puri- 
fications, sacrifices,  and  injunctions  with  re- 
gard to  the  behavior  to  be  observed.  The 
adventures  of  certain  deities,  their  sufferings 
and  joys,  their  appearance  on  earth,  and  rela- 
tions to  mankind,  their  death,  or  descent  to 
the  nether  world,  their  return,  or  their  rising 
again — all  these,  as  symbolizing  the  life  of 
nature,  were  represented  in  a connected  series 
of  theatrical  scenes.  These  representations, 
tacked  on  to  a nocturnal  solemnity,  brilliantly 
got  up,  particularly  at  Athens,  with  all  the  re- 
sources of  art  and  sensual  beauty,  and  accom- 
panied with  dancing  and  song,  were  eminently 
calculated  to  take  a powerful  hold  on  the  im- 
agination and  the  heart,  and  to  excite  in  the 
spectators  alternately  conflicting  sentiments 
of  terror,  and  calm,  sorrow,  and  fear,  and 
hope.  They  worked  upon  them,  now  by  agi- 
tating, now  by  soothing,  and  meanwhile  had  a 
strong  bearing  upon  susceptibilities  and  capac- 
ities of  individuals,  according  as  their  several 


V 


X., 


V 

• 


1 


MYSTERIES 


MYSTERIES 


499 


dispositions  inclined  them  more  to  reflection 
and  observation,  or  to  a resigned  credulity.” 

Bunsen  {God  in  History,  II.,  b.  iv.,  ch.^  6) 
gives  the  most  recent  and  the  most  philo- 
sophic idea  of  the  character  of  the  mysteries. 
They  did,  he  says,  “indeed  exhibit  to  the  in- 
itiated coarse  physical  symbols  of  the  genera- 
tive powers  of  Nature,  and  of  the  universal 
Nature  herself,  eternally,  seK-sustaining 
through  all  transformations;  but  the  religious 
element  of  the  mysteries  consisted  in  the  rela- 
tions of  the  universe  to  the  soul,  more  espe- 
cially after  death.  Thus,  even  without  philo- 
sophic proof,  we  are  justified  in  assuming  that 
the  Nature  symbolism  referring  to  the  Zodiac 
formed  a mere  framework  for  the  doctrines 
relating  to  the  soul  and  to  the  ethical  theory 
of  the  universe.  So,  likewise,  in  the  Samo- 
thracian  worship  of  the  Kabiri,  the  contest 
waged  by  the  orb  of  day  was  represented  by 
the  story  of  the  three  brothers  (the  seasons  of 
the  year),  one  of  whom  is  continually  slain  by 
the  other  two,  but  ever  and  anon  arises  to  life 
again.  But  here,  too,  the  beginning  and  end 
of  the  worship  were  ethical.  A sort  of  confes- 
sion was  demanded  of  the  candidates  before  ad- 
mission, and  at  the  close  of  the  service  the  vic- 
torious God  (Dionysus)  was  displayed  as  the 
Lord  of  the  spirit.  Still  less,  however,  did  theo- 
rems of  natural  philosophy  forni  the  subject- 
matter  of  the  Eleusinian  mysteries,  of  which, 
on  the  contrary,  psychical  conceptions  were 
the  beginning  and  the  end.  The  predominat- 
ing idea  of  these  conceptions  was  that  of  the 
soul  as  a Divine,  vital  force,  held  captive  here 
on  earth  and  sorely  tried;  but  the  initiated 
were  further  taught  to  look  forward  to  a final 
redemption  and  blessedness  for  the  good  and 
pious,  and  eternal  torment  after  death  for  the 
wicked  and  unjust.” 

The  esoteric  character  of  the  mysteries 
was  preserved  by  the  most  powerful  sanctions. 
An  oath  of  secrecy  was  administered  in  the 
most  solemn  form  to  the  initiate,  and  to  vio- 
late it  was  considered  a sacrilegious  crime,  the 
prescribed  punishment  for  which  was  imme- 
diate death,  and  we  have  at  least  one  instance 
in  Livy  of  the  infiiction  of  the  penalty.  The 
ancient  writers  were  therefore  extremely  re- 
luctant to  approach  the  subject,  and  Lobeck 
gives,  in  his  Aglaophamus  (vol.  i.,  app.  131, 
151;  ii.,  12,  87),  several  examples  of  the  cau- 
tious manner  in  which  they  shrunk  from  di- 
vulging or  discussing  any  explanation  of  a 
symbol  which  had  been  interpreted  to  them  in 
the  course  of  initiation.  I would  forbid,  says 
Horace  (L.  iii.,  Od.  2,  26),  that  man  who 
would  divulge  the  sacred  rites  of  mysterious 
Ceres  from  being  under  the  same  roof  with  me, 
or  from  setting  sail  with  me  in  the  same  pre- 
carious bark. 

On  the  subject  of  their  relation  to  the  rites 
of  Freemasonry,  to  which  they  bear  in  many 
respects  so  remarkable  a resemblance,  that 
some  connection  seems  necessarily  implied, 
there  are  five  principal  theories.  The  first  is 
that  embraced  and  taught  by  Dr.  Oliver, 
namely,  that  they  are  but  deviations  from  that 
common  source,  both  of  them  and  of  Free- 


masonry, the  patriarclial  mode  of  worship  es- 
tablished by  God  himself.  With  this  pure 
system  of  truth,  he  supposes  the  science  of 
Freemasonry  to  have  been  coeval  and  identi- 
fied . But  the  truths  thus  revealed  by  divinity 
came  at  length  to  be  doubted  or  rejected 
through  the  imperfection  of  human  reason, 
and  though  the  visible  symbols  were  retained 
in  the  mysteries  of  the  Pagan  world,  their 
true  interpretation  was  lost. 

There  is  a second  theory  which,  leaving  the 
origin  of  the  mysteries  to  be  sought  in  the 
patriarchal  doctrines,  where  Oliver  has  placed 
it,  finds  the  connection  between  them  and 
Freemasonry  commencing  at  the  building  of 
King  Solomon’s  Temple.  Over  the  construc- 
tion of  this  building,  Hiram,  the  Architect  of 
Tyre,  presided.  At  Tyre  the  mysteries  of 
Bacchus  had  been  introduced  by  the  Dio- 
nysian Artificers,  and  into  their  fraternity 
Hiram,  in  all  probability,  had,  it  is  necessa- 
rily suggested,  been  admitted.  Freemasonry, 
whose  tenets  had  always  existed  in  purity 
among  the  immediate  descendants  of  the 
patriarchs,  added  now  to  its  doctrines  the 
guard  of  secrecy,  which,  as  Dr.  Oliver  himself 
remarks,  was  necessary  to  preserve  them  from 
perversion  or  pollution. 

A third  theory  has  been  advanced  by  the 
Abbe  Robin,  in  which  he  connects  Freema- 
sonry indirectly  with  the  mysteries,  through 
the  intervention  of  the  Crusaders.  In  the 
work  already  cited,  he  attempts  to  deduce, 
from  the  ancient  initiations,  the  orders  of 
chivalry,  whose  branches,  he  says,  produced 
the  Institution  of  Freemasonry. 

A fourth  theory,  and  this  has  been  recently 
advanced  by  the  Rev.  Mr.  King  in  his  treatise 
On  the  Gnostics,  is  that  as  some  of  them,  espe- 
cially those  of  Mithras,  were  extended  beyond 
the  advent  of  Christianity,  and  even  to  the 
very  commencement  of  the  Middle  Ages,  they 
were  seized  upon  by  the  secret  societies  of 
that  period  as  a model  for  their  organization, 
and  that  through  these  latter  they  are  to  be 
traced  to  Freemasonry. 

But  perhaps,  after  all,  the  truest  theory  is 
that  which  would_  discard  all  successive  links 
in  a supposed  chain  of  descent  from  the  mys- 
teries to  Freemasonry,  and  would  attribute 
their  close  resemblance  to  a natural  coinci- 
dence of  human  thought.  The  legend  of  the 
Third  Degree,  and  the  legends  of  the  Eleusin- 
ian, the  Cabiric,  the  Dionysian,  the  Adonic, 
and  all  the  other  mysteries,  are  identical  in 
their  object  to  teach  the  reahty  of  a future  life; 
and  this  lesson  is  taught  in  aU  by  the  use  of  the 
same  symbohsm,  and,  substantially,  the  same 
scenic  representation.  And  this  is  not  be- 
cause the  Masonic  rites  are  a hneal  succession 
from  the  Ancient  Mysteries,  but  because  there 
has  been  at  aU  times  a proneness  of  the  human 
heart  to  nourish  this  behef  in  a future  fife,  and 
the  proneness  of  the  human  mind  to  clothe 
this  belief  in  a symbolic  dress.  And  if  there  is 
any  other  more  direct  connection  between  them 
it  must  be  sought  for  in  the  Roman  Colleges 
of  Artificers,  who  did,  most  probably,  exercise 
some  influence  over  the  rising  Freemasons  of 


500 


MYSTERIES 


MYSTICISM 


the  early  ages,  and  who,  as  the  contemporaries 
of  the  mysteries,  were,  we  may  well  suppose, 
imbued  with  something  of  their  organization. 

I conclude  with  a notice  of  their  ultimate 
fate.  They  continued  to  flourish  until  long 
after  the  Cliristian  era;  but  they  at  length 
degenerated.  In  the  fourth  century,  Chris- 
tianity had  begun  to  triumph.  The  Pagans, 
desirous  of  making  converts,  thi’ew  open  the 
hitherto  inaccessible  portals  of  their  mys- 
terious rites.  The  strict  scrutiny  of  the  can- 
didate’s past  Ufe,  and  the  demand  for  proofs 
of  irreproachable  conduct,  were  no  longer 
deemed  indispensable.  The  vile  and  the 
vicious  were  indiscriminately,  and  even  with 
avidity,  admitted  to  participate  in  privileges 
which  were  once  granted  only  to  the  noble  and 
the  virtuous.  The  sun  of  Paganism  was  set- 
ting, and  its  rites  had  become  contemptible 
and  corrupt.  Their  character  was  entirely 
changed,  and  the  initiations  were  indiscrim- 
inately sold  by  peddling  priests,  who  wan- 
dered through  the  country,  to  every  applicant 
who  was  willing  to  pay  a trifling  fee  for  that 
which  had  once  been  refused  to  the  entreaties 
of  a monarch.  At  length  these  abominations 
attracted  the  attention  of  the  emperors,  and 
Constantine  and  Gratian  forbade  their  cele- 
bration by  night,  excepting,  however,  from 
these  edicts,  the  initiations  at  Eleusis.  But 
finally  Theodosius,  by  a general  edict  of  pro- 
scription, ordered  the  whole  of  the  Pagan  mys- 
teries to  be  abolished,  in  the  four  hundred  and 
thirty-eighth  year  of  the  Christian  era,  and 
eighteen  hundred  years  after  their  first  estab- 
lishment in  Greece. 

Clavel,  however,  says  that  they  did  not  en- 
tirely cease  until  the  era  of  the  restoration  of 
learning,  and  that  during  a part  of  the  Middle 
Ages  the  mysteries  of  Diana,  under  the  name 
of  the  “Courses  of  Diana,”  and  those  of  Pan, 
under  that  of  the  “Sabbats,”  were  practised 
in  country  places.  But  these  were  really  only 
certain  superstitious  rites  connected  with  the 
belief  in  witchcraft.  The  mysteries  of  Mith- 
ras, which,  continually  attacked  by  the  Fath- 
ers of  the  Church,  hved  until  the  beginning  of 
the  fifth  century,  were,  I think,  the  last  of  the 
old  mysteries  which  had  once  exercised  so 
much  influence  over  the  Pagan  world  and  the 
Pagan  religions. 

Mysteries,  Mexican.  Instituted  among 
the  Mexicans  (Aztecs),  and  were  of  a sacred 
nature.  The  adherents  adopted  the  worship 
of  some  special  deity,  Quetzalcoatl  (the  Mex- 
ican Savior),  under  secret  rites,  and  rendered 
themselves  seclusive.  A similar  order  was 
that  called  Tlamacazajotl,  also  the  order 
known  as  Telpochtliztli.  It  is  understood 
that  under  the  sway  of  the  Aztecs,  the  Mex- 
ican Mysteries  had  some  Masonic  affinities. 
(See  Aztec  Writings.) 

Mystery,  From  the  Greek  uvarr-npiov,  a 
secret,  something  to  be  concealed.  The  gilds 
or  companies  of  the  Middle  Ages,  out  of  which 
we  trace  the  Masonic  organization,  were  called 
mysteries,  because  they  had  trade-secrets, 
the  preservation  of  which  was  a primary 
ordination  of  these  fraternities.  “Mys- 


tery” and  “Craft”  came  thus  to  be  synony- 
mous words.  In  this  secondary  sense  we 
speak  of  the  “Mystery  of  the  Stone-Masons” 
as  equivalent  to  the  “Craft  of  the  Stone- 
Masons.”  But  the  Mystery  of  Freemasonry 
refers  rather  to  the  primary  meaning  of  the 
word  as  immediately  derived  from  the  Greek. 

Mystes.  (From  the  Greek  to  shut 
the  eyes.)  One  who  had  been  initiated  into 
the  Lesser  Mysteries  of  Paganism.  He  was 
now  blind;  but  when  he  was  initiated  into  the 
Greater  Mysteries,  he  was  called  an  Epopt, 
or  one  who  saw. 

The  Mystes  was  permitted  to  proceed  no 
farther  than  the  vestibule  or  porch  of  the 
temple.  To  the  Epopts  only  was  accorded 
the  privilege  of  admission  to  the  adytum  or 
sanctuary.  A female  initiate  was  called  a 
Mystis. 

Mystical.  A word  applied  to  any  lan- 
guage, symbol,  or  ritual  which  is  understood 
only  by  the  initiated.  The  word  was  fost 
used  by  the  priests  to  describe  their  mysteri- 
ous rites,  and  then  borrowed  by  the  philoso- 
phers to  be  applied  to  the  inner,  esoteric  doc- 
trines of  their  schools.  In  this  sense  we  speak 
of  the  mystical  doctrines  of  Speculative  Ma- 
sonry. Suidas  derives  the  word  from  the 
Greek  to  close,  and  especially  to  close  the 
lips.  Hence  the  mystical  is  that  about  which 
the  mouth  should  be  closed. 

Myiiticlem.  A word  applied  in  religious 
phraseology  to  any  views  or  tendencies  which 
aspire  to  more  direct  communication  between 
God  and  man  by  the  inward  perception  of  the 
mind  than  can  be  obtained  through  revela- 
tion. “ Mysticism,”  says  Vaughan  (Hours  with 
the  Mystics,  i.,  19),  “presents  itself  in  all  its 
phases  as  more  or  less  the  religion  of  internal 
as  opposed  to  external  revelation — of  heated 
feeling,  sickly  sentiment,  or  lawless  imagina- 
tion, as  opposed  to  that  reasonable  behef  in 
which  the  intellect  and  the  heart,  the  inward 
witness  and  the  outward,  are  alike  engaged.” 
The  Pantheism  of  some  of  the  ancient  philoso- 
phers and  of  the  modern  Spinozaists,  the  Spec- 
ulations of  the  Neoplatonists,  the  Anabaptism 
of  Munster,  the  system  of  Jacob  Behmen,  the 
Quietism  of  Madame  Guyon,  the  doctrines  of 
the  Bavarian  Illuminati,  and  the  reveries  of 
Swedenborg,  ail  partake  more  or  less  of  the 
spirit  of  mysticism.  The  Germans  have  two 
words,  mysiik  and  rnysticismus — the  former  of 
which  they  use  in  a favorable,  the  latter  in  an 
unfavorable  sense.  Mysticism  is  with  them 
only  another  word  for  Pantheism,  between 
which  and  Atheism  there  is  but  little  differ- 
ence. Hence  a belief  in  mysticism  is  with  the 
German  Freemasons  a disqualification  for  in- 
itiation into  the  Masonic  rites.  Thus  the  sec- 
ond article  of  the  Statutes  of  the  Grand  Lodge 
of  Hanover  prescribes  that  “ein  Freimaurer 
muss  vom  Mysticismus  und  Atheismus  gleich 
weit  entfernt  stehen,”  i.  e.,  “a  Freemason 
must  be  equally  distant  from  Mysticism  and 
Atheism.”  Gadicke  (Freimaurer-Lexicon)  thus 
expresses  the  German  sentiment:  “Etwas 
m.ystisch  sollte  wohl  jeder  Mensch  seyn.  aber 
man  hlite  sich  vor  grobem  Mysticismus,”  i.  e., 


MYSTIC 


MYTH 


501 


“Every  man  ought  to  be  somewhat  mystical, 
but  should  guard  against  coarse  mysticism’^ 

Mystic  Crown,  Knights  and  Compan- 
ions of  the.  A society  formed  by  the  ad- 
herents of  Mesmer,  in  August,  1787,  of  a benef- 
icent, non-political,  and  non-sectarian  nature, 
to  which  Master  Masons  only  were  admitted. 

Mystic  Tie.  That  sacred  and  inviolable 
bond  which  unites  men  of  the  most  discord- 
ant opinions  into  one  band  of  brothers,  which 
gives  but  one  language  to  men  of  all  nations 
and  one  altar  to  men  of  all  religions,  is  prop- 
erly, from  the  mysterious  influence  it  exerts, 
denominated  the  mystic  tie;  and  Freemasons, 
because  they  alone  are  under  its  influence,  or 
enjoy  its  benefits,  are  called  “Brethren  of  the 
mystic  tie.” 

Myth.  The  word  myth,  from  the  Greek 
fivQos,  a story,  in  its  original  acceptation,  sig- 
nified simply  a statement  or  narrative  of  an 
event,  without  any  necessary  implication  of 
truth  or  falsehood;  but,  as  the  word  is  now 
used,  it  conveys  the  idea  of  a personal  narra- 
tive of  remote  date,  which,  although  not  neces- 
sarily untrue,  is  certified  only  by  the  internal 
evidence  of  the  tradition  itself.  This  defini- 
tion, which  is  substantially  derived  from  Mr. 
Grote  {Hist,  of  Greece,  vol.  i.,  ch.  xvi.,  p.  295), 
may  be  applied  without  modification  to  the 
myths  of  Freemasonry,  although  intended  by 
the  author  only  for  the  myths  of  the  ancient 
Greek  religion. 

The  myth,  then,  is  a narrative  of  remote 
date,  not  necessarily  true  or  false,  but  whose 
truth  can  only  be  certified  by  internal  evidence. 
The  word  was  first  applied  to  those  fables  of 
the  Pagan  gods  which  have  descended  from 
the  remotest  antiquity,  and  in  all  of  which 
there  prevails  a symbolic  idea,  not  always, 
however,  capable  of  a positive  interpretation. 
As  applied  to  Freemasonry,  the  words  myth 
and  legend  are  synonymous. 

From  this  definition  it  will  appear  that  the 
myth  is  really  only  the  interpretation  of  an 
idea.  But  how  we  are  to  read  these  myths 
will  best  appear  from  these  noble  words  of 
Max  Midler  {Science  of  Lang.,  2d  Ser.,  p.  578) : 
“Everything  is  true,  natural,  significant,  if  we 
enter  with  a reverent  spirit  into  the  meaning 
of  ancient  art  and  ancient  language.  Every- 
thing becomes  false,  miraculous,  and  unmean- 
ing, if  we  interpret  the  deep  and  mighty  words 
of  the  seers  of  old  in  the  shallow  and  feeble 
sense  of  modern  chroniclers.” 

A fertile  source  of  instruction  in  Masonry  is 
to  be  found  in  its  traditions  and  mythical 
legends;  not  only  those  which  are  incorpo- 
rated into  its  ritual  and  are  exemplified  in  its 
ceremonies,  but  those  also  which,  although 
forming  no  part  of  the  Lodge  lectures,  have 
been  orally  transmitted  as  portions  of  its  his- 
tory, and  which,  only  within  a comparatively 
recent  period,  have  been  committed  to  writ- 
ing. But  for  the  proper  appreciation  of  these 
traditions  some  preparatory  knowledge  of 
the  general  character  of  Masonic  myths  is 
necessary.  If  all  the  details  of  these  tradi- 


tions be  considered  as  asserted  historical  facts, 
seeking  to  convey  nothing  more  nor  less  than 
historical  information,  then  the  improbabili- 
ties and  anachronisms,  and  other  violations 
of  historical  truth  which  distinguish  many  of 
them,  must  cause  them  to  be  rejected  by  the 
scholar  as  absurd  impostures.  But  there  is 
another  and  a more  advantageous  view  in 
which  these  traditions  are  to  be  considered. 
Freemasonry  is  a symbolic  institution — every- 
thing in  and  about  it  is  symbolic — and  nothing 
more  eminently  so  than  its  traditions.  Al- 
though some  of  them — as,  for  instance,  the 
legend  of  the  Third  Degree — have  in  all 
probability  a deep  substratum  of  truth  lying 
beneath,  over  this  there  is  superposed  a beauti- 
ful structure  of  symbolism.  History  has,  per- 
haps, first  suggested  the  tradition;  but  then 
the  legend,  like  the  myths  of  the  ancient  poets, 
becomes  a symbol,  which  is  to  enunciate  some 
sublime  philosophical  or  religious  truth.  Read 
in  this  way,  and  in  this  way  only,  the  myths 
or  legends  and  traditions  of  Freemasonry  will 
become  interesting  and  instructive.  (See 
Legend.) 

Myth,  Historical.  An  historical  myth  is  a 
myth  that  has  a known  and  recognized  foun- 
dation in  historical  truth,  but  with  the  admix- 
ture of  a preponderating  amount  of  fiction  in 
the  introduction  of  personages  and  circum- 
stances. Between  the  historical  myth  and 
the  mythical  history,  the  distinction  cannot 
always  be  preserved,  because  we  are  not  al- 
ways able  to  determine  whether  there  is  a pre- 
ponderance of  truth  or  of  fiction  in  the  legend 
or  narrative  under  examination. 

Mythic&l  History.  A myth  or  legend,  in 
which  the  historical  and  truthful  greatly  pre- 
ponderate over  the  inventions  of  fiction,  may 
be  called  a mythical  history.  Certain  por- 
tions of  the  legend  of  the  Third  Degree  have 
such  a foundation  in  fact  that  they  consti- 
tute a mythical  history,  while  other  portions, 
added  evidently  for  the  purposes  of  symbolism, 
are  simply  an  historical  myth. 

Mythology.  Literally,  the  science  of 
myths;  and  this  is  a very  appropriate  defini- 
tion. for  mythology  is  the  science  which  treats 
of  trie  religion  of  the  ancient  Pagans,  which 
was  almost  altogether  founded  on  myths  or 
popular  traditions  and  legendary  tales;  and 
hence  Keightly  {Mythol.  of  Ancient  Greece  and 
Italy,  p.  2)  says  that  “mythology  may  be  re- 
garded as  the  repository  of  the  early  religion 
of  the  people.”  Its  interest  to  a Masonic 
student  arises  from  the  constant  antagonism 
that  existed  between  its  doctrines  and  those 
of  the  Primitive  Freemasonry  of  antiquity  and 
the  light  that  the  mythological  mysteries 
throw  upon  the  ancient  organization  of  Spec- 
ulative MaxSonry. 

Myth,  PhllosophfcAl.  This  is  a myth  or 
legend  that  is  almost  wholly  unhistorical,  and 
which  has  been  invented  only  for  the  purpose 
of  enunciating  and  illustrating  a particular 
thought  or  dogma.  The  legend  of  Euclid  is 
clearly  a philosophical  myth. 


502 


N 


NAME 


N 


N.  (Heb.  1)  The  fourteenth  letter  in  the 
English  and  Hebrew  alphabets;  its  numerical 
value  is  50,  and  its  definition,  jfis/i.  As  a final, 
Nun  is  written  1,  and  then  is  of  the  value  of 
700.  The  Hebrew  Divine  appellation  is 
or  Formidabilis. 

Naamah.  The  daughter  of  Lamech.  To 
her  the  “Legend  of  the  Craft”  attributes  the 
invention  of  the  art  of  weaving,  and  she  is 
united  with  her  three  brothers,  by  the  same 
legend,  in  the  task  of  inscribing  the  several 
sciences  on  two  pillars,  that  the  knowledge  of 
them  might  be  preserved  after  the  flood. 

Nabaim.  See  Schools  of  the  Prophets. 
Naharda,  Brotherhood  of.  After  the 
destruction  of  the  Solomonial  Temple,  the 
captives  formed  an  association  while  slaves  at 
Naharda,  on  the  Euphrates,  and  are  there  said 
to  have  preserved  the  secret  mysteries. 

Naked.  In  Scriptural  symbology,  naked- 
ness denoted  sin,  and  clothing,  protection. 
jBut  the  symbohsm  of  Masonry  on  this  sub- 
ject is  different.  There,  to  be  “neither  naked 
nor  clothed”  is  to  make  no  claim  through 
worldly  wealth  or  honors  to  preferment  in 
Masonry,  where  nothing  but  internal  merit, 
which  is  unaffected  by  the  outward  appear- 
ance of  the  body,  is  received  as  a recom- 
mendation for  admission. 

Name  of  God.  A reverential  allusion  to 
the  name  of  God,  in  some  especial  and  peculiar 
form,  is  to  be  found  in  the  doctrines  and  cere- 
monies of  almost  all  nations.  This  unutter- 
able name  was  respected  by  the  Jews  under  the 
sacred  form  of  the  word  Jehovah.  Among  the 
Druids,  the  three  letters  I.  O.  W.  constituted 
the  name  of  Deity.  They  were  never  pro- 
nounced, says  Giraldus  Cambrensis,  but  an- 
other and  less  sacred  name  was  substituted  for 
them.  Each  letter  was  a name  in  itself.  The 
first  is  the  Word,  at  the  utterance  of  which  in 
the  beginning  the  world  burst  into  existence; 
the  second  is  the  Word,  whose  sound  still  con- 
tinues, and  by  which  all  things  remain  in  exist- 
ence; the  third  is  the  Word,  by  the  utterance 
of  which  all  things  will  be  consummated  in 
happiness,  forever  approaching  to  the  imme- 
diate presence  of  the  Deity.  The  analogy  be- 
tween this  and  the  past,  present,  and  future 
significations  contained  in  the  Jewish  Tetra- 
grammaton  will  be  evident. 

Among  the  Mohammedans  there  is  a science 
called  ISM  ALLAH,  or  the  science  of  the 
name  of  God.  “They  pretend,”  says  Nie- 
buhr, “that  God  is  the  lock  of  this  science, 
and  Mohammed  the  key;  that,  consequently, 
none  but  Mohammedans  can  attain  it;  that 
it  discovers  what  passes  in  different  countries; 
that  it  familiarizes  the  possessors  with  the 
genii,  who  are  at  the  command  of  the  initiated, 
and  who  instruct  them;  that  it  places  the 
winds  and  the  seasons  at  their  disposal,  and 
heals  the  bites  of  serpents,  the  lame,  the 
maimed,  and  the  blind.” 

In  the  chapter  of  the  Koran  entitled  Araaf, 
it  is  written : “ God  has  many  excellent  names. 


Invoke  him  by  these  names,  and  separate 
yourselves  from  them  who  give  him  false 
names.”  The  Mohammedans  believe  that 
God  has  ninety-nine  names,  which,  with  that 
of  Allah,  make  one  hundred;  and,  therefore, 
their  chaplets  or  rosaries  are  composed  of  one 
hundred  beads,  at  each  of  which  they  invoke 
one  of  these  names;  and  there  is  a tradition, 
that  whoever  frequently  makes  this  invoca- 
tion will  find  the  gates  of  Paradise  open  to 
him.  With  them  ALLAH  is  the  Ism  at  adhem, 
the  Great  Name,  and  they  bestow  upon  it  all 
the  miraculous  virtues  which  the  Jews  give  to 
the  Tetragrammaton.  This,  they  say,  is  the 
name  that  was  engraven  on  the  stone  which 
Japheth  gave  to  his  children  to  bring  down 
rain  from  heaven;  and  it  was  by  virtue  of  this 
name  that  Noah  made  the  ark  float  on  the 
waters,  and  governed  it  at  will,  without  the 
aid  of  oars  or  rudder. 

Among  the  Hindus  there  was  the  same  ven- 
eration of  the  name  of  God,  as  is  evinced  in 
their  treatment  of  the  mystical  name  AUM. 
The  “Institutes  of  Menu”  continually  refer 
to  the  peculiar  efficacy  of  this  word,  of  which  it 
is  said,  “All  rites  ordained  in  the  Veda,  obla- 
tions to  fire,  and  solemn  sacrifices  pass  away; 
but  that  which  passes  not  away  is  the  syllable 
AUM,  thence  called  aishara,  since  it  is  a sym- 
bol of  God,  the  Lord  of  created  beings.” 

There  was  in  every  ancient  nation  a sacred 
name  given  to  the  highest  god  of  its  religious 
faith,  besides  the  epithets  of  the  other  and 
subordinate  deities.  The  old  Aryans,  the 
founders  of  our  race,  called  their  chief  god 
DYAUS,  and  in  the  Vedas  we  have  the  invo- 
cation to  Dyaus  Pitar,  which  is  the  same  as 
the  Greek  Zeu  irdry^p,  and  the  Latin,  Jupiter, 
all  meaning  the  Heaven-Father,  and  at  once 
reminding  us  of  the  Christian  invocation  to 
“Our  Father  which  art  in  heaven.” 

There  is  one  incident  in  the  Hindu  mythol- 
ogy which  shows  how  much  the  old  Indian 
heart  yearned  after  this  expression  of  the 
nature  of  Deity  by  a name.  There  was  a name- 
less god,  to  whom,  as  the  “source  of  golden 
light,”  there  was  a worship.  This  is  expressed 
in  one  of  the  Veda  hymns,  where  the  invoca- 
tion in  everv  stanza  closes  with  the  exclama- 
tion, “Who  is  the  god  to  whom  we  shall  offer 
our  sacrifice?”  Now,  says  Bunsen  (fJod  in 
History,  i.,  302),  “the  Brahmanic  expositors 
must  needs  find  in  every  hymn  the  name  of  a 
god  who  is  invoked  in  it,  and  so,  in  this  case, 
they  have  actually  invented  a grammatical 
divinity,  the  god  TFAo.”  What  more  preg- 
nant testimony  could  we  have  of  the  tend- 
ency of  man  to  seek  a knowledge  of  the  Di- 
vine nature  in  the  expression  of  a name? 

The  Assyrians  worshiped  Assur,  or  Asarac, 
as  their  chief  god.  On  an  obelisk,  taken  from 
the  palace  of  Nimrod,  we  find  the  inscription, 
“to  Asarac,  the  Great  Lord,  the  King  of  all 
the  great  gods.” 

Of  the  veneration  of  the  Egyptians  for  the 
name  of  their  supreme  god,  we  have  a striking 


NAME 


NAME 


503 


evidence  in  the  writings  of  Herodotus,  the 
Father  of  History,  as  he  has  been  called,  who 
during  a visit  to  Egypt  was  initiated  into  the 
Osirian  m3'^6teries.  Speaking  of  these  initia- 
tions, he  says  (B.  ii.,  c.  171),  “the  Egyptians 
represent  by  night  his  sufferings,  whose  name 
I refrain  froin  mentioning  ” It  was  no  more 
lawful  among  the  Egyptians  than  it  was 
among  the  Jews,  to  give  utterance  aloud  to 
that  Holy  Name. 

At  Byblos  the  Phoenicians  worshiped  Eliun, 
the  Most  High  God.  From  him  was  de- 
scended El,  whom  Philo  identifies  with  Saturn, 
and  to  whom  he  traces  the  Hebrew  Elohim. 
Of  this  EL,  Max  Muller  says  that  there  was 
undeniably  a primitive  religion  of  the  whole 
Semitic  race,  and  that  the  Strong  One  in 
Heaven  was  invoked  under  this  name  by  the 
ancestors  of  the  Semitic  races,  before  there 
were  Babylonians  in  Babylonia,  Phoenicians 
in  Sidon  and  Tyre,  or  Jews  in  Mesopotamia 
and  Jerusalem.  If  so,  then  the  Mosaic  adop- 
tion of  Jehovah,  with  its  more  precise  teach- 
ing of  the  Divine  essence,  was  a step  in  the 
progress  to  the  knowledge  of  the  Divine 
Truth. 

In  China  there  is  an  infinite  variety  of 
names  of  elemental  powers,  and  even  of  an- 
cestral spirits,  who  are  worshiped  as  subordi- 
nate deities;  but  the  ineffable  name  is  TIEN, 
compounded  of  the  two  signs  for  great  and  one, 
and  which  the  Imperial  Dictionary  tells  us 
signifies  “The  Great  One — He  that  dwells  on 
high,  and  regulates  all  below.” 

Drummond  (Origines)  says  that  ABAUR 
was  the  name  of  the  Supreme  Deity  among 
the  ancient  Chaldeans.  It  is  evidently  the 
Hebrew  "I'N  and  signifies  “ The  Father  of 
Light.” 

The  Scandinavians  had  twelve  subordinate 
gods,  but  their  chief  or  supreme  deity  was 
Al-Fathr,  or  the  All  Father. 

Even  among  the  red  men  of  America  we 
find  the  idea  of  an  invisible  deity,  whose  name 
was  to  be  venerated.  Garcilasso  de  la  Vega 
tells  us  that  while  the  Peruvians  paid  pubhc 
worship  to  the  sun,  it  was  but  as  a symbol  of 
the  Supreme  Being,  whom  they  called  Pach- 
acamac,  a word  meaning  “the  soul  of  the 
world,”  and  which  was  so  sacred  that  it  was 
spoken  only  with  extreme  dread. 

The  Jews  had,  besides  the  Tetragramma- 
ton  or  four-lettered  name,  two  others:  one 
consisting  of  twelve  and  the  other  of  forty- 
two  letters.  But  Maimonides,  in  his  More 
Nevochim  (p.  i.,  clxii.),  remarks  that  it  is 
impossible  to  suppose  that  either  of  these 
constituted  a single  name,  but  that  each 
must  have  been  composed  of  several  words, 
which  must,  however,  have  been  significant 
in  making  man  approximate  to  a knowledge 
of  the  true  essence  of  God.  The  Kabbalis- 
tical  book  called  the  Sohar  confirms  this 
when  it  tells  us  that  there  are  ten  names  of 
God  mentioned  in  the  Bible,  and  that  when 
these  ten  names  are  combined  into  one  word, 
the  number  of  the  letters  amounts  to  forty- 
two.  But  the  Talmudists,  although  they  did 
not  throw  around  the  forty-two-lettered  name 


the  sanctity  of  the  Tetragrammaton,  pre- 
scribed that  it  should  be  communicated  only 
to  men  of  middle  age  and  of  virtuous  habits, 
and  that  its  knowledge  would  confirm  them  as 
heirs  of  the  future  as  well  as  the  present  life. 
The  twelve-lettered  name,  although  once 
common,  became  afterward  occult;  and 
when,  on  the  death  of  Simon  I.,  the  priests 
ceased  to  use  the  Tetragrammaton,  they 
were  accustomed  to  bless  the  people  with 
the  name  of  twelve  letters.  Maimonides  very 
wisely  rejects  the  idea,  that  any  power  was 
derived  from  these  letters  or  their  pronunci- 
ation, and  claims  that  the  only  virtue  of  the 
names  consisted  in  the  holy  ideas  expressed 
by  the  words  of  which  they  were  composed. 

The  following  are  the  ten  Kabbalistic 
names  of  God,  corresponding  to  the  ten 
Sephiroth:  1.  Eheyeh;  2.  Jah;  3.  Jehovah; 

4.  El;  5.  Eloah;  6.  Elohim;  7.  Jehovah  Sa- 
baoth;  8.  Elohim  Sabaoth;  9.  Elhi;  10. 
Adonai. 

Lanzi  extends  his  list  of  Divine  names  to 
twenty-six,  which,  with  their  signification, 
are  as  follows: 

I.  At.  The  Aleph.  and  Tau,  that  is.  Alpha 
and  Omega.  A name  figurative  of  the  Tetra- 
grammaton. 

2.  Ihoh.  The  eternal,  absolute  principle  of 
creation,  and 

3.  Hoh.  Destruction,  the  male  and  fe- 
male principle,  the  author  and  regulator  of 
time  and  motion. 

4.  Jah.  The  Lord  and  Rernunerator. 

5.  Oh.  The  severe  and  punisher. 

6.  Jao.  The  author  of  life  . 

7.  AzazeJ.  The  author  of  death. 

8.  Jao-Sabaoth.  God  of  the  coordinations 
of  loves  and  hatreds.  Lord  of  the  solstices 
and  the  equinoxes. 

9.  Ehie.  The  Being;  the  Ens. 

10.  EL  The  first  cause.  The  principle 
or  beginning  of  all  things. 

II.  Elo-hi.  The  good  principle. 

12.  Elo-ho.  The  evil  principle. 

13.  El-raccum.  The  succoring  principle. 

14.  El-cannum.  The  abhorring  principle. 

15.  Ell.  The  most  luminous. 

16.  11.  The  omnipotent. 

17.  Ellohim.  The  omnipotent  and  benefi- 
cent. 

18.  Elohim.  The  most  beneficent. 

19.  Elo.  The  Sovereign,  the  Excelsus. 

20.  Adon.  The  Lord,  the  Dominator. 

21.  Eloi.  The  illuminator,  the  most  ef- 
fulgent. 

22.  Adonai.  The  most  firm,  the  strongest. 

23.  Elion.  The  most  high. 

24.  Shaddai.  The  most  victorious. 

25.  Yeshurun.  The  most  generous. 

26.  Noil.  The  most  sublime. 

Like  the  Mohammedan  Ism  Allah,  Free- 
masonry presents  us  as  its  most  important 
feature  with  this  science  of  the  names  of 
God.  But  here  it  elevates  itself  above  Tal- 
mudical  and  Rabbinical  reveries,  and  be- 
comes a symbol  of  Divine  Truth.  The 
names  of  God  were  undoubtedly  intended 
originally  to  be  a means  of  communicating 


504 


NAMES 


NAMES 


the  knowledge  of  God  himself.  The  name 
was,  from  its  construction  and  its  literal 
powers,  used  to  give  some  idea,  however 
scanty,  in  early  times,  of  the  true  nature 
and  essence  of  the  Deity.  The  ineffable 
name  was  the  symbol  of  the  unutterable 
sublimity  and  perfection  of  truth  which 
emanate  from  the  Supreme  God,  while  the 
subordinate  names  were  symbols  of  the 
subordinate  manifestations  of  truth.  Free- 
masonry has  availed  itself  of  this  system, 
and,  in  its  reverence  for  the  Divine  Name, 
indicates  its  desire  to  attain  to  that  truth 
as  the  ultimate  object  of  all  its  labor.  The 
significant  words  of  the  Masonic  sj'-stem, 
which  describe  the  names  of  God  wherever 
they  are  found,  are  not  intended  merely  as 
words  of  recognition,  but  as  indices,  point- 
ing— like  the  symbolic  ladder  of  Jacob  of 
the  First  Degree,  or  the  winding  stairs  ^ of 
the  Second,  or  the  three  gates  of  the  Third 
— the  way  of  progress  from  darkness  to 
light,  from  ignorance  to  knowledge,  from 
the  lowest  to  the  highest  conceptions  of  Di- 
vine Truth.  And  this  is,  after  all,  the  real 
object  of  all  Masonic  science. 

Names  of  Lodges.  The  precedency  of 
Lodges  does  not  depend  on  their  names, 
but  on  their  numbers.  The  rule  declaring 
that  “the  precedency  of  Lodges  is  grounded 
on  the  seniority  of  their  Constitution  ” was 
adopted  on  the  27th  of  December,  1727, 
{Constitutions,  1738,  p.  154.)  The  number 
of  the  Lodge,  therefore,  by  which  its  prece- 
dency is  established,  is  always  to  be  given  by 
the  Grand  Lodge. 

In  England,  Lodges  do  not  appear  to  have 
received  distinctive  names  before  the  latter 
part  of  the  last  century.  Up  to  that  period 
the  Lodges  were  distinguished  simply  by 
their  numbers.  Thus,  in  the  first  edition 
of  the  Book  of  Constitutions,  published  in 
1723,  we  find  a list  of  twenty  Lodges,  reg- 
istered by  their  numbers,  from  “No.  1”  to 
“No.  20,’’  inclusive.  Subsequently,  they 
were  further  designated  by  the  name  of 
the  tavern  at  which  they  held  their  meetings. 
Thus,  in  the  second  edition  of  the  same  work, 
ublished  in  1738,  we  meet  with  a list  of  one 
undred  and  six  Lodges,  designated  some- 
times, singularly  enough,  as  Lodge  No.  6,  at 
the  Rummer  Tavern,  in  Queen  Street;  No. 
at  the  Black  Dog,  in  Castle  Street;  or  No.  98, 
at  the  Bacchus  Tavern,  in  Little  Bush  Lane. 
With  such  names  and  localities,  we  are  not  to 
wonder  that  the  “three  small  glasses  of 
punch,”  of  which  Dr.  Oliver  so  feelingly 
speaks  in  his  Book  of  the  Lodge,  were  duly 
appreciated;  nor,  as  he  admits,  that  “there 
were  some  brethren  who  displayed  an  anxiety 
to  have  the  allowance  increased.” 

In  1766  we  read  of  four  Lodges  that  were 
erased  from  the  Register,  under  the  similar 
designations  of  the  Globe,  Fleet  Street; 
the  Red  Cross  Inn,  Southwark;  No.  85,  at 
the  George,  Ironmongers’  Lane;  and  the 
Mercers’  Arms,  Mercers’  Street.  To  only 
one  of  these,  it  will  be  perceived,  was  a 
number  annexed.  The  name  and  locality 


of  the  tavern  was  presumed  to  be  a sufficient 
distinction.  It  was  not  until  about  the 
close  of  the  eighteenth  century,  as  has 
been  already  observed,  that  we  find  distinc- 
tive names  beginning  to  be  given  to  the 
Lodges;  for  in  1793  we  hear  of  the  Sluilo- 
speare  Lodge,  at  Stratford-on-Avon;  the  Royal 
Brunswick,  at  Sheffield:  and  the  Lodge  of 
Apollo,  at  Alcester.  From  that  time  it 
became  a usage  among  our  English  brethren, 
from  which  they  have  never  since  departed. 

But  a better  taste  began  to  prevail  at  a 
much  earlier  period  in  Scotland,  as  well  as 
in  the  continental  and  colonial  Lodges.  In 
Scotland,  especially,  distinctive  names  ap- 
pear to  have  been  used  from  a very  early 
period,  for  in  the  very  old  charter  granting 
the  office  of  Hereditary  Grand  Masters  to 
the  Barons  of  Rosslyn,  of  which  the  date  can- 
not be  more  recent  than  1600,  we  find  among 
the  signatures  the  names  of  the  officers  of 
the  Lodge  of  Dunfermline  and  the  Lodge  of 
St.  Andrew’s.  Among  the  names  in  the  list 
of  the  Scotch  Lodges,  in  1736  are  those  of 
St.  Mary’s  Chapel,  Kilwinning,  Aberdeen,  etc. 
These  names  were  undoubtedly  borrowed 
from  localities;  but  in  1763,  while  the  English 
Lodges  were  still  content  with  their  numerical 
arrangement  only,  we  find  in  Edinburgh  such 
designations  as  St.  Luke’s,  St.  Giles’s,  and 
St.  David’s  Lodges. 

The  Lodges  on  the  Continent,  it  is  true, 
at  first  adopted  the  English  method  of 
borrowing  a tavern  sign  for  their  appella- 
tion; whence  we  find  the  Lodge  at  the  Golden 
Lion,  in  Holland,  in  1734,  and  before  that 
the  Lodge  at  Hure’s  Tavern,  in  Paris,  in  1725. 
But  they  soon  abandoned  this  inefficient 
and  inelegant  mode  of  nomenclature;  and 
accordingly,  in  1739,  a Lodge  was  organized 
in  Switzerland  under  the  appropriate  name  of 
Stranger’s  Perfect  Union.  Tasteful  names, 
more  or  less  significant,  began  thenceforth 
to  be  adopted  by  the  continental  Lodges. 
Among  them  we  may  meet  with  the  Lodge 
of  the  Three  Globes,  at  Berlin,  in  1740;  the 
Minerva  Lodge,  at  Leipsic,  in  1741;  Absalom 
Lodge,  at  Hamburg,  in  1742;  St.  George’s 
Lodge,  at  the  same  place,  in  1743;  the  Lodge 
of  the  Crowned  Column,  at  Brunswick,  in 
1745;  and  an  abundance  of  others,  all  with 
distinctive  names,  selected  sometimes  with 
much  and  sometimes  with  but  little  taste. 
But  the  worst  of  them  was  undoubtedly 
better  than  the  Lodge  at  the  Goose  and  Grid- 
iron, which  met  in  London  in  1717. 

In  America,  from  the  very  introduction 
of  Masonry  into  the  continent,  significant 
names  were  selected  for  the  Dodges;  and 
hence  we  have,  in  1734,  St.  John’s  Lodge,  at 
Boston;  a Solomon’s  Lodge,  in  1735,  at  both 
Charleston  and  Savannah;  and  a Union  Kil- 
winning, in  1754,  at  the  former  place. 

This  brief  historical  digression  will  serve 
as  an  examination  of  the  rules  which  should 
govern  all  founders  in  the  choice  of  Lodge 
names.  The  first  and  most  important  rule 
is  that  the  name  of  a Lodge  should  be  tech- 
nically significant;  that  is,  it  must  aUude 


NAMES 


NAMES 


505 


to  some  Masonic  fact  or  characteristic;  in 
other  words,  there  must  be  something 
Masonic  about  it.  Under  this  rule,  all  names 
derived  from  obscure  or  unmasonic  localities 
should  be  rejected  as  unmeaning  and^  in- 
appropriate. Dr.  Oliver,  it  is  true,  thinks 
otherwise,  and  says  that  “the  name  of  a 
hundred,  or  wahpentake,  in  which  the  Lodge 
is  situated,  or  of  a navigable  river,  which 
confers  wealth  and  dignity  on  the  town, 
are  proper  titles  for  a Lodge.”  ^ But  a 
name  should  always  convey  an  idea,  and 
til  ere  can  be  conceived  no  idea  worth  treas- 
uring in  a Mason’s  mind  to  be  deduced 
from  bestowing  such  names  as  New  York, 
Philadelphia,  or  Baltimore,  on  a Lodge. 
The  selection  of  such  a name  shows  but 
little  originality  in  the  chooser;  and,  be- 
sides, if  there  be  two  Lodges  in  a town, 
each  is  equally  entitled  to  the  appellation; 
and  if  there  be  but  one,  the  appropriation 
of  it  would  seem  to  indicate  an  intention 
to  have  no  competition  in  the  future. 

Yet,  barren  of  Masonic  meaning  as  are 
such  geographical  names,  the  adoption  of 
them  is  one  of  the  most  common  faults  in 
American  Masonic  nomenclature.  The  ex- 
amination of  a very  few  Registers,  taken  at 
random,  will  readily  evince  this  fact.  Thus, 
eighty-eight,  out  of  one  hundred  and  sixty 
Lodges  in  Wisconsin,  are  named  after  towns 
or  counties;  of  four  hundred  and  thirty- 
seven  Lodges  in  Indiana,  two  hundred  and 
fifty-one  have  names  derived  from  the 
same  source;  geographical  names  are  found 
in  one  hundred  and  eighty-one  out  of  four 
hundred  and  three  Lodges  in  Ohio,  and  in 
twenty  out  of  thirty-eight  in  Oregon.  But, 
to  compensate  for  this,  we  have  seventy-one 
Lodges  in  New  Hampshire,  and  only  two 
local  geographical  appellations  in  the  list. 

There  are,  however,  some  geographical 
names  which  are  admissible,  and,  indeed, 
highly  appropriate.  These  are  the  names 
of  places  celebrated  in  Masonic  history. 
Such  titles  for  Lodges  as  Jerusalem,  Tyre, 
Lebanon,  and  Joppa  are  unexceptionable. 
Patmos,  which  is  the  name  of  a Lodge  in 
Maryland,  seems,  as  the  long  residence  of 
one  of  the  patrons  of  the  Order,  to  be  un- 
objectionable. So,  too.  Bethel,  because  it 
signifies  “the  house  of  God”;  Mount  Mo- 
riah, the  site  of  the  ancient  Temple;  Cal- 
vary, the  small  hill  on  which  the  sprig  of 
acacia  was  found;  Mount  Ararat,  where  the 
ark  of  our  father  Noah  rested;  Ophir,  whence 
Solomon  brought  the  gold  and  precious 
stones  with  wliich  he  adorned  the  Temple; 
Tadmor,  because  it  was  a city  built  by  King 
Solomon;  and  Salem  and  Jebus,  because  they 
are  synonyms  of  Jerusalem,  and  because  the 
latter  is  especially  concerned  with  Oman 
the  Jebusite,  on  whose  “threshing-floor” 
the  Temple  was  subsequently  built — are  all 
excellent  and  appropriate  names  for  Lodges. 
But  all  Scriptural  names  are  not  equally 
admissible.  Cabul,  for  instance,  must  be 
rejected,  because  it  was  the  subject  of  con- 
tention between  Solomon  and  Hiram  of  Tyre; 


and  Babylon,  because  it  was  the  place  where 
“language  was  confounded  and  Masonry 
lost,”  and  the  scene  of  the  subsequent  cap- 
tivity of  our  ancient  brethren;  Jericho,  be- 
cause it  was  under  a curse;  and  Misgab  and 
Tophet,  because  they  were  places  of  idol 
worship.  In  short,  it  may  be  adopted  as  a 
rule,  that  no  name  should  be  adopted  whose 
antecedents  are  in  opposition  to  the  prin- 
ciples of  Masonry. 

The  ancient  patrons  and  worthies  of  Free- 
masonry furnish  a very  fertile  source  of 
Masonic  nomenclature,  and  have  been  very 
liberally  used  in  the  selection  of  names  of 
Lodges.  Among  the  most  important  may 
be  mentioned  St.  John,  Solomon,  Hiram, 
King  David,  Adoniram,  Enoch,  Archimedes, 
and  Pythagoras.  The  Widow^s  Son  Lodge, 
of  which  there  are  several  instances  in  the 
United  States,  is  an  affecting  and  significant 
title,  which  can  hardly  be  too  often  used. 

Recourse  is  also  to  be  had  to  the  names 
of  modern  distinguished  men  who  have 
honored  the  Institution  by  their  adherence 
to  it,  or  who,  by  their  learning  in  Masonry, 
and  by  their  services  to  the  Order,  have 
merited  some  marks  of  approbation.  And 
hence  we  meet,  in  England,  as  the  names 
of  Lodges,  with  Sussex,  Moira,  Frederick, 
Zetland,  and  Robert  Burns;  and  in  this 
country  with  Washington,  Lafayette,  Clinton, 
Franklin,  and  Clay.  Care  must,  however,  be 
taken  that  no  name  be  selected  except  of 
one  who  was  both  a Mason  and  had  distin- 
guished himself,  either  by  services  to  his 
country,  to  the  world,  or  to  the  Order. 
Oliver  says  that  “the  most  appropriate  titles 
are  those  which  are  assumed  from  the  name 
of  some  ancient  benefactor  or  meritorious 
individual  who  was  a native  of  the  place 
where  the  Lodge  is  held;  as,  in  a city,  the 
builder  of  the  cathedral  church.”  In  this 
country  we  are,  it  is  true,  precluded  from  a 
selection  from  such  a source;  but  there  are 
to  be  found  some  of  those  old  benefactors 
of  Freemasonry,  who,  like  Shakespeare  and 
Milton,  or  Homer  and  Virgil,  have  ceased 
to  belong  to  any  particular  country,  and 
have  now  become  the  common  property  of 
the  world-wide  Craft.  There  are,  tor  instance, 
Carausius,  the  first  royal  patron  of  Masonry 
in  England;  and  St.  Alban,  the  first  Grand 
Master;  and  Athclstan  and  Prince  Edwin, 
both  active  encouragers  of  the  art  in  the  same 
kingdom.  There  are  Wykeham,  Gundulph. 
Giffard,  Langham,  Yevele  (called,  in  the  old 
records,  the  King’s  Freemason),  and  Chicheley, 
Jermyn.Sind  Wren,  all  illustrious  Grand  Mas- 
ters of  England,  each  of  whom  would  be  well 
entitled  to  the  honor  of  giving  name  to  a 
Lodge,  and  any  one  of  whom  would  be  better, 
more  euphonious,  and  more  spirit-stirring 
than  the  unmeaning,  and  oftentimes  crabbed, 
name  of  some  obscure  village  or  post-office, 
from  w'hich  too  many  of  our  Lodges  derive 
their  titles. 

And,  then,  again,  among  the  great  bene- 
factors to  Masonic  literature  and  laborers 
in  Masonic  science  there  are  such  names  aa 


506 


NAMES 


NAMUR 


Anderson,  Dunckerley,  Preston,  Hutchinson, 
Town,  Webb,  and  a host  of  others,  who, 
though  dead,  still  live  by  their  writings  in  our 
memories. 

The  virtues  and  tenets — the  inculcation 
and  practise  of  which  constitute  an  impor- 
tant part  of  the  Masonic  system — form  very 
excellent  and  appropriate  names  for  Lodges, 
and  have  always  been  popular  among  correct 
Masonic  nomenclators.  Thus  we  every- 
where find  such  names  as  Charity,  Concord, 
Equality,  Faith,  Fellowship,  Harmony,  Hope, 
Humility,  Mystic  Tie,  Relief,  Truth,  Union, 
and  Virtue.  Frequently,  by  a transposition 
of  the  word  “Lodge”  and  the  distinctive 
appellation,  with  the  interposition  of  the 
preposition  “of,”  a more  sonorous  and 
emphatic  name  is  given  by  our  English  and 
European  brethren,  although  the  custom  is 
but  rarely  followed  in  this  country.  Thus 
we  have  by  this  method  the  Lodge  of  Regu- 
larity, the  Lodge  of  Fidelity,  the  Lodge  of 
Industry,  and  the  Lodge  of  Prudent  Brethren, 
in  England;  and  in  France,  the  Lodge  of 
Benevolent  Friends,  the  Lodge  of  Perfect  Union, 
the  Lodge  of  the  Friends  of  Peace,  and  the  cele- 
brated Lodge  of  the  Nine  Sisters. 

As  the  names  of  illustrious  men  will  some- 
times stimulate  the  members  of  the  Lodges 
which  bear  them  to  an  emulation  of  their 
characters,  so  the  names  of  the  Masonic 
virtues  may  serve  to  incite  the  brethren  to 
their  practise,  lest  the  inconsistency  of  their 
names  and  their  conduct  should  excite  the 
ridicule  of  the  world. 

Another  fertile  and  appropriate  source  of 
names  for  Lodges  is  to  be  found  in  the  sym- 
bols and  implements  of  the  Order.  Hence, 
we  frequently  meet  with  such  titles  as  Level, 
Trowel,  Rising  Star,  Rising  Sun,  Olive  Branch, 
Evergreen,  Doric,  Corinthian,  Delta,  and  Cor- 
ner-Stone Lodges.  Acacia  is  one  of  the  most 
common,  and  at  the  same  time  one  of  the  most 
beautiful,  of  these  symbolic  names;  but,  un- 
fortunately, through  gross  ignorance,  it  is 
often  corrupted  into  Cassia — an  insignificant 
plant,  which  has  no  Masonic  or  symboHc 
meaning. 

An  important  rule  in  the  nomenclature  of 
Lodges,  and  one  which  must  at  once  recom- 
mend itself  to  every  person  of  taste,  is  that 
the  name  should  be  euphonious.  This  prin- 
ciple of  euphony  has  been  too  little  attended 
to  m the  selection  of  even  geographical  names 
in  this  country,  where  names  with  imprac- 
ticable sounds,  or  with  ludicrous  associations, 
are  often  affixed  to  our  towns  and  rivers. 
Speaking  of  a certain  island,  with  the  un- 
pronounceable name  of  “Srh,”  Lieber  says, 
“If  Homer  himself  were  born  on  such  an 
island,  it  could  not  become  immortal,  for  the 
best-disposed  scholar  would  be  unable  to 
remember  the  name”;  and  he  thinks  that  it 
was  no  trifling  obstacle  to  the  fame  of  many 
Polish  heroes  in  the  revolution  of  that  country, 
that  they  had  names  which  left  upon  the 
mind  of  foreigners  no  effect  but  that  of  utter 
confusion.  An  error  like  this  must  always 
be  avoided  in  bestowing  a name  upon  a Lodge. 


The  word  selected  should  be  soft,  vocal— 
not  too  long  nor  too  short — and,  above  all, 
be  accompanied  in  its  sound  or  meaning  by 
no  low,  indecorous,  or  ludicrous  association. 
For  this  reason  such  names  of  Lodges  should 
be  rejected  as  Sheboygan  and  Oconomowoc 
from  the  registry  of  Wisconsin,  because  of 
the  uncouthness  of  the  sound ; and  Rough  and 
Ready  and  Indian  Diggings  from  that  of 
California,  on  i account  of  tlie  ludicrous 
associations  which  these  names  convey. 
Again,  Pythagoras  Lodge  is  preferable  to 
Pythagorean,  and  Archimedes  is  better  than 
Archimedean,  because  the  noun  is  more  eu- 
phonious and  more  easily  pronounced  than 
the  adjective.  But  this  rule  is  difficult  to 
illustrate  or  enforce;  for,  after  all,  this  thing 
of  euphony  is  a mere  matter  of  taste,  and  we 
all  know  the  adage,  “de  gustibus.” 

A few  negative  rules,  which  are,  however, 
easily  deduced  from  the  affirmiative  ones 
already  given,  will  complete  the  topic. 

No  name  of  a Lodge  should  be  adopted 
which  is  not,  in  some  reputable  way,  con- 
nected with  Masonry.  Everybody  will  ac- 
knowledge that  Morgan  Lodge  would  be  an 
anomaly,  and  that  Cowan  Lodge  would,  if 
possible,  be  worse.  But  there  are  some 
names  which,  although  not  quite  as  bad  as 
these,  are  on  principle  equally  as  objection- 
able. Why  should  any  of  our  Lodges,  for 
instance,  assume,  as  many  of  them  have, 
the  names  of  Madison,  Jefferson,  or  Taylor, 
since  none  of  these  distinguished  men  were 
Masons  or  patrons  of  the  Craft? 

The  indiscriminate  use  of  the  names  of 
saints  unconnected  with  Masonry  is  for  a 
similar  reason  objectionable.  Beside  our 
patrons  St.  John  the  Baptist  and  St.  John 
the  Evangelist,  but  three  other  saints  can 
lay  any  claims  to  Masonic  honors,  and  these 
are  St.  Alban,  who  introduced,  or  is  said  to 
have  introduced,  the  Order  into  England, 
and  has  been  liberally  complimented  in  the 
nomenclature  of  Lodges;  and  St.  Swithin, 
who  was  at  the  head  of  the  Craft  in  the 
reign  of  Ethelwolf;  and  St.  Benedict,  who 
was  the  founder  of  the  Masonic  fraternity 
of  Bridge  Builders.  But  St.  Mark,  ^ St. 
Luke,  St.  Andrew,  all  of  whom  have  given 
names  to  numerous  Lodges,  can  have  no 
pretensions  to  assist  as  sponsors  in  these 
Masonic  baptisms,  since  they  were  not  at 
all  connected  with  the  Craft. 

To  the  Indian  names  of  Lodges  there  is 
a radical  objection.  It  is  true  that  their 
names  are  often  very  euphonious  and  al- 
ways significant,  for  the  red  men  of  our 
continent  are  tasteful  and  ingenious  in  their 
selection  of  names — much  more  so,  indeed, 
than  the  whites,  who  borrow  from  them; 
but  their  significance  has  nothing  to  do 
with  Masonry. 

What  has  been  said  of  Lodges  may  with 
equal  propriety  be  said,  mutatis  mutandis, 
of  Chapters,  Councils,  and  Commander ies. 

Namur.  A city  of  Belgium,  where  the 
Primitive  Scottish  Rite  was  first  established; 
hence  sometimes  called  the  Rite  of  Namur. 


NAOS 


NAYMUS  GRECUS  507 


IVaos.  The  ark  of  _ the  Egyptian  gods. 
A chest  or  structure  with  more  height  than 
depth,  and  thereby  unlike  the  Israelitish 
Ark  of  the  Covenant.  The  winged  figures 
embraced  the  lower  part  of  the  Naos,  while 
the  cherubim  of  the  Ark  of  Yahveh  were 
placed  above  its  lid.  Yahveh  took  up  his 
abode  above  the  propitiatory  or  _ covering 
between  the  wings  of  the  cherubim,  exte- 
riorly, while  the  gods  of  Egypt  were  reputed 
as  hidden  in  the  interior  of  the  Naos  of  the 
sacred  barks,  behind  hermetically  closed  doors. 
(See  Cherubim.) 

Naphtali.  The  territory  of  the  tribe  of 
Naphtali  adjoined,  on  its  western  border,  to 
Phoenicia,  and  there  must,  therefore,  have 
been  frequent  and  easy  communication 
between  the  Phoenicians  and  the  Naphtal- 
ites,  resulting  sometimes  in  intermarriage. 
This  will  explain  the  fact  that  Hiram  the 
Builder  was  the  son  of  a widow  of  Naphtali 
and  a man  of  Tyre. 

Naples.  Freemasonry  must  have  been 
practised  in  Naples  before  1751,  for  in  that 
year  King  Charles  issued  an  edict  forbidding 
it  in  his  dominions.  The  author  of  Anti- 
Saint  Nicaise  says  that  there  was  a Grand 
Lodge  at  Naples,  in  1756,  which  was  in 
correspondence  with  the  Lodges  of  Germany. 
But  its  meetings  were  suspended  by  a royal 
edict  in  September,  1775.  In  1777  this  edict 
was  repealed  at  the  instigation  of  the  Queen, 
and  Masonry  was  again  tolerated.  This 
toleration  lasted,  however,  only  for  a brief 
period.  In  1781  Ferdinand  IV.  renewed  the 
edict  of  suppression,  and  from  that  time  until 
the  end  of  the  century  Freemasonry  was 
subjected  in  Italy  to  the  combined  persecu- 
tions of  the  Church  and  State,  and  the  Masons 
of  Naples  met  only  in  secret.  In  1793,  after 
the  French  Revolution,  many  Lodges  were 
openly  organized.  A Supreme  Council  of  the 
Scottish  Rite  was  established  on  the  11th  of 
June,  1809,  of  which  King  Joachim  was 
elected  Grand  Master,  and  the  Grand  Orient 
of  Naples  on  the  24th  of  the  same  month. 
The  fact  that  the  Grand  Orient  worked 
according  to  the  French  Rite,  and  the  Supreme 
Council  according  to  the  Scottish,  caused 
dissensions  between  the  two  bodies,  which, 
however,  were  finally  healed.  And  on  the 
23d  of  May,  1811,  a Concordat  was  estab- 
lished between  the  Supreme  Council  and  the 
Grand  Orient,  by  which  the  latter  took  the 
supervision  of  the  degrees  up  to  the  Eight- 
eenth, and  the  former  of  those  from  the 
Eighteenth  to  the  Thirty-third.  In  October, 
1812,  King  Joachim  accepted  the  presi- 
dency of  the  Supreme  Council  as  its  Grand 
Commander.  Both  bodies  became  extinct 
in  1815,  on  the  accession  of  the  Bourbons. 

Napoleon  I.  It  has  been  claimed,  and 
with  much  just  reason,  as  shown  in  his  course 
of  life,  that  Napoleon  the  Great  was  a 
member  of  the  Brotherhood,  and  it  is  said 
was  initiated  at  Malta,  between  June  12  and 
July  19,  1798.  The  Abeille  Magonnique  of 
1829,  and  Clavel,  in  1830,  allege  that  he 
'risited  a Lodge  incognito  in  Paris.  His  life 


indicated  favor  to  the  Fraternity,  and  in  1804 
he  appointed  Joseph  Buonaparte  G.  Master 
of  the  Grand  Orient.  Lucien  and  Louis 
Buonaparte  were  of  the  Fraternity,  as  also 
Jerome.  Louis  Napoleon  HI.  was  a member 
of  the  Supreme  Council  A.  A.  Scottish  Rite  of 
France. 

Napoleonic  Masonry.  An  Order  under 
this  name,  called  also  the  French  Order  of 
Noachites,  was  established  at  Paris,  in  1816, 
by  some  of  the  adherents  of  the  Emperor 
N apoleon.  It  was  divided  into  three  degrees : 
1.  Knight;  2.  Commander;  3.  Grand  Elect. 
The  last  degree  was  subdivided  into  three 
points:  i.  Secret  Judge;  li.  Perfect  Initiate; 
hi.  Knight  of  the  Crown  of  Oak.  The  mys- 
tical ladder  in  this  Rite  consisted  of  eight 
steps  or  stages,  whose  names  were  Adam, 
Eve,  Noah,  Lamech,  Naamah,  Peleg,  Oubal, 
and  Orient.  The  initials  of  these  words, 
properly  transposed,  compose  the  word  Na- 
poleon, and  this  is  enough  to  show  the  char- 
acter of  the  system.  General  Bertrand  was 
elected  Grand  Master,  but,  as  he  was  then 
in  the  island  of  St.  Helena,  the  Order  was 
directed  by  a Supreme  Commander  and  two 
Lieutenants.  It  was  Masonic  in  form  oniy, 
and  lasted  but  for  a few  years. 

Narbonne,  Rite  of.  See  Primitive  Rite. 
National  Grand  Lodge  of  Germany. 
The  Royal  Mother  Lodge  of  the  Three 
Globes,  which  had  been  established  at  Berlin 
in  1740,  and  recognized  as  a Grand  Lodge 
by  Frederick  the  Great  in  1744,  renounced 
the  Rite  of  Strict  Observance  in  1771,  and, 
declaring  itself  free  and  independent,  assumed 
the  title  of  “The  Grand  National  Mother 
Lodge  of  the  Three  Globes,”  by  which  appella- 
tion it  is  still  known. 

The  Grand  Orient  of  France,  among  its 
first  acts,  established,  as  an  integral  part 
of  itself,  a National  Grand  Lodge  of  France, 
which  was  to  take  the  place  of  the  old  Grand 
Lodge,  which,  it  declared,  had  ceased  to 
exist.  But  the  year  after,  in  1773,  the  Na- 
tional Grand  Lodge  was  suppressed  by  the 
power  which  had  given  it  birth;  and  no  such 
power  is  now  recognized  in  French  Masonry. 

Naymiis  Grecus.  The  Grand  Lodge, 
No.  1.,  MS.  contains  the  following  passage: 
“Yt  befell  that  their  was  on’  curious  Masson 
that  height  [was  called]  Naymus  Grecus 
that  had  byn  at  the  making  of  Sallomon’s 
Temple,  and  he  came  into  ffraunce,  and  there 
he  taught  the  science  of  Massonrey  to  men  of 
ffraunce.”  Who  was  this  “Naymus  Grecus”? 
The  writers  of  these  old  records  of  Masonry 
are  notorious  for  the  way  in  which  they 
mangle  all  names  and  words  that  are  in  a 
foreign  tongue.  Hence  it  is  impossible  to 
say  who  or  what  is  meant  by  this  word.  It  is 
differently  spelled  in  the  various  manuscripts: 
Namas  Grecious  in  the  Lansdowne,  Naymus 
Grcecus  in  the  Sloane,  Grecus  alone  in  the 
Edinburgh-Kilwinning,  and  Maymus  Grecus 
in  the  Dowland.*  Anderson,  in  the  second 


* For  a table  of  the  various  spellings,  see  Ars 
Quaiuor  Coronatorum,  iii.,  1G3. 


508 


NAZARETH 


NEGRO  LODGES 


edition  of  his  Constitutions  (1738,  p.  16), 
calls  him  Ninus.  Now,  it  would  not  be 
an  altogether  wild  conjecture  to  sup- 
pose that  some  confused  idea  of  Magna 
Grajcia  was  floating  in  the  minds  of  these 
unlettered  Masons,  especially  since  the 
Lcland  Manuscript  records  that  in  Magna 
Griccia  Pythagoras  established  his  school,  and 
then  sent  Masons  into  France.  Between 
Magna  Grcecia  and  Maynus  Grecus  the  bridge 
is  a short  one,  not  greater  _ than  between 
Tubal-cam  and  Wackan,  which  we  find  in 
a German  Middle  Age  document.  The  one 
being  the  name  of  a place  and  the  other  of  a 
person  would  be  no  obstacle  to  these  accom- 
modating record  writers;  nor  must  we  flinch 
at  the  anachronism  of  placing  one  of  the 
disciples  of  Pythagoras  at  the  building  of 
the  Solomonic  Temple,  when  we  remember 
that  the  same  writers  make  Euclid  and 
Abraham  contemporaries. 

Nazareth.  A city  of  Galilee,  in  which 
our  Savior  spent  his  childhood  and  much 
of  his  life,  and  whence  he  is  often  called, 
in  the  New  Testament,  the  Nazarene,  or 
Jesus  of  Nazareth.  Jesus  Nazarenus  was  a 
portion  of  the  inscription  on  the  cross.  (See 
I.  N.  R.  I.)  In  the  Rose  Croix,  Nazareth 
is  a significant  word,  and  Jesus  is  designated 
as  “our  Master  of  Nazareth,”  to  indicate 
the  origin  and  nature  of  the  new  dogmas 
on  which  the  Order  of  the  Rosy  Cross  was 
instituted. 

Nebraska.  Masonry  was  introduced  into 
Nebraska  in  October,  1855,  by  a Charter 
from  the  Grand  Lodge  of  Illinois  to  Nebraska 
Lodge.  Two  other  Lodges  were  subsequently 
chartered  by  the  Grand  Lodges  of  Missouri 
and  Iowa.  In  September,  1857,  the  Grand 
Lodge  of  Nebraska  was  organized  by  a con- 
vention of  delegates  from  these  three  Lodges, 
and  R.  C.  Jordan  was  elected  Grand  Master. 
The  Grand  Chapter  was  organized  March 
19,  1867.  The  Grand  Commandery  of  Ne- 
braska was  instituted  at  Omaha,  December 
28,  1871. 

Nebuchadnezzar.  About  630  years  b.  c. 
the  empire  and  city  of  Babylon  were  con- 
quered by  Nebuchadnezzar,  the  king  of  the 
Chaldeans,  a nomadic  race,  who,  descending 
from  their  homes  in  the  Caucasian  mountains, 
had  overwhelmed  the  countries  of  Southern 
Asia.  Nebuchadnezzar  was  engaged  during 
his  whole  reign  in  wars  of  conquest.  Among 
other  nations  who  fell  beneath  his  victorious 
arms  was  Judea,  whose  king,  Jehoiakim,  was 
slain  by  Nebuchadnezzar,  and  his  son, 
Jehoiachin,  ascended  the  Jewish  throne. 
After  a reign  of  three  years,  he  was  deposed 
by  Nebuchadnezzar,  and  his  kingdom  given 
to  his  uncle,  Zedekiah,  a monarch  distin- 
guished for  his  vices.  Having  repeatedly 
rebelled  against  the  Babylonian  king,  Nebu- 
chadnezzar repaired  to  Jerusalem,  and,  after 
a siege  of  eighteen  months,  reduced  it.  The 
city  was  leveled  with  the  ground,  the  Temple 
pillaged  and  burned,  and  the  inhabitants 
carried  captive  to  Babylon.  These  events 
axe  commemorated  in  the  first  section  of 


the  English  and  American  Royal  Arch  sys* 
tern. 

Nebuzaradan.  A captain,  or,  as  we 
would  now  ca,ll  him,  a general  of  Nebu- 
chadnezzar, who  commanded  the  Chaldean 
army  at  tne  siege  of  Jerusalem,  and  who 
executed  the  orders  of  his  sovereign  by 
the  destruction  of  the  city  and  Temple,  and 
by  carrying  the  inhabitants,  except  a few 
husbandmen,  as  captives  to  Babylon. 

Negro  Lodges.  The  subject  of  Lodges 
of  colored  persons,  commonly  called  “Negro 
Lodges,”  was  for  many  years  a source  of 
agitation  in  the  United  States,  not  on  account, 
generally,  of  the  color  of  the  members  of  these 
Lodges,  but  on  account  of  the  supposed 
illegality  of  their  Charters.  The  history  of 
their  organization  was  thoroughly  investi- 
gated, many  years  ago,  by  Bro.  Philip  S. 
Tucker,  of  Vermont,  and  Charles  W.  Moore, 
of  Massachusetts,  and  the  result  is  here 
given,  with  the  addition  of  certain  facts 
derived  from  a statement  made  by  the  officers 
of  the  Lodge  in  1827. 

Prince  Hall  and  thirteen  other  negroes  were 
made  Masons  in  a military  Lodge  in  the  Brit- 
ish Army  then  at  Boston,  on  March  6,  1775. 
When  the  Army  was  withdrawn  these  negroes 
applied  to  the  Grand  Lodge  of  England  for 
a Charter  and  on  the  20th  of  September, 
1784,  a Charter  for  a Master’s  Lodge  was 
granted,  although  not  received  until  1787,  to 
Prince  Hall  and  others,  all  colored  men,  under 
the  authority  of  the  Grand  Lodge  of  England. 
The  Lodge  bore  the  name  of  “African  Lodge, 
No.  429,”  and  was  situated  in  the  city  of 
Boston.  This  Lodge  ceased  its  connection 
with  the  Grand  Lodge  of  England  for  many 
years,  and  about  the  beginning  of  the  present 
century  its  registration  was  stricken  from  the 
rolls  of  the  United  Grand  Lodge  of  England, 
w hen  new  lists  were  made  as  were  many  other 
Lodges  in  distant  parts  of  the  w'orld,  its  legal 
existence,  in  the  meantime,  never  having  been 
recognized  by  the  Grand  Lodge  of  Massa- 
chusetts, to  which  body  it  had  always  refused 
to  acknowledge  allegiance. 

After  the  death  of  Hall  and  his  colleagues, 
to  whom  the  Charter  had  been  granted,  the 
Lodge,  for  want  of  some  one  to  conduct  its 
affairs,  fell  into  abeyance,  or,  to  use  the  tech- 
nical phrase,  became  dormant.  After  some 
years  it  was  revived,  but  by  whom,  or  under 
what  process  of  Masonic  law,  is  not  stated, 
and  information  of  the  revival  given  to  the 
Grand  Lodge  of  England,  but  no  reply  or  rec- 
ognition was  received  from  that  body.  After 
some  hesitation  as  to  what  would  be  the 
proper  course  to  pursue,  they  came  to  the  con- 
clusion, as  they  have  themselves  stated,  “ that, 
with  what  knowledge  they  possessed  of  Ma- 
sonry, and  as  people  of  color  by  themselves, 
they  were,  and  ought  by  rights  to  be,  free  and 
independent  of  other  Lodges.”  Accordingly, 
on  the  18th  of  June,  1827,  they  issued  a proto- 
col, in  which  they  said:  “We  publicly  declare 
ourselves  free  and  independent  of  any  Lodge 
from  this  day,  and  we  will  not  be  tributary  or 
governed  by  any  Lodge  but  that  of  our  own.” 


NEIGHBOR 


NETHERLANDS 


509 


They  soon  after  assumed  the  name  of  the 
‘‘Prince  Hall  Grand  Lodge,”  and  issued  Char- 
ters for  the  constitution  of  subordinates,  and 
from  it  have  proceeded  all  the  Lodges  of  col- 
ored persons  now  existing  in  the  United  States. 

Admitting  even  the  legality  of  the  English 
Charter  of  1784 — it  will  be  seen  that  there  was 
already  a Masonic  authority  in  Massachu- 
setts upon  whose  prerogatives  of  jurisdiction 
such  Charter  was  an  invasion — it  cannot  be 
denied  that  the  unrecognized  self-revival  of 
1827,  and  the  subsequent  assumption  of 
Grand  Lodge  powers,  were  illegal,  and  ren- 
dered both  the  Prince  Hall  Grand  Lodge  and 
all  the  Lodges  which  emanated  from  it  clan- 
destine. And  this  has  been  the  unanimous 
opinion  of  all  Masonic  jurists  in  America. 

[Hov/ever,  Masonry  has  spread  among  the 
negroes  until  now  they  have  Lodges  and 
Grand  Lodges  in  most  of  the  States  and  in 
Canada  and  Liberia.  As  they  wear  emblems 
of  all  the  other  bodies  it  is  presumable  they 
have  them  as  well.] 

Neighbor.  All  the  Old  Constitutions  have 
the  charge  that  “every  Mason  shall  keep  true 
counsel  of  Lodge  and  Chamber.”  (Sloane  MS., 
No.  3848.)  This  is  enlarged  in  the  Anderson- 
ian  Charges  of  1722  thus:  “You  are  not  to  let 
your  family,  friends,  and  neighbours  know  the 
concerns  oi  the  Lodge.”  {Constitutions,  1723, 
p.  55.)  However  loquacious  a Mason  may  be 
m the  natural  confidence  of  neighborhood  in- 
tercourse, he  must  be  reserved  in  all  that  re- 
lates to  the  esoteric  concerns  of  Masonry. 

Nelth.  The  Egyptian  synonym  of  the 
Greek  Athen4  or  Minerva. 

Nekam.  DpL  But  properly  according  to 
the  Masoretic  pointing,  NAKAM.  A Hebrew 
word  signifying  Vengeance,  and  a significant 
word  in  the  high  degrees.  (See  Vengeance.) 

Nekamah.  Hebrew,  signifying 

Vengeance,  and,  like  Nakam,  a significant 
word  in  the  high  degrees. 

Nembroth.  A corrup^tion  of  Nimrod,  fre- 
quently used  in  the  Old  Records. 

Nemesis.  According  to  Hesiod,  the  daugh- 
ter of  Night,  originally  the  personification  of  the 
moral  feeling  of  right  and  a just  fear  of  crimi- 
nal actions;  in  other  words.  Conscience.  A tem- 
ple was  erected  to  Nemesis  at  Attica.  She  was 
at  times  called  Adrastea  and  Rhamnusia,  and 
represented  in  the  earliest  days  a young  virgin 
hke  unto  Venus;  at  a later  period,  as  older 
and  holding  a helm  and  wheel.  At  Rhamnus 
there  was  a statue  of  Nemesis  of  Parian  marble 
executed  by  Phidias.  The  festival  in  Greece 
held  in  her  honor  was  called  Nemesia. 

Ncocorus.  A name  of  the  guardian  of  the 
Temple. 

Neophyte.  Greek,  vfO(pvr»s,  newly  planted. 
In  the  primitive  church,  it  signified  one  who 
had  recently  abandoned  Judaism  or  Pagan- 
ism and  embraced  Christianity;  and  in  the 
Roman  Church  those  recently  admitted  into 
its  communion  are  still  so  called.  Hence  it 
has  also  been  applied  to  the  young  disciple  of 
any  art  or  science.  Thus  Ben  Jonson  calls  a 
young  actor,  at  his  first  entrance  “on  the  1 


boards,”  a neophyte  player.  In  Freemasonry 
the  newly  initiated  and  uninstructed  candi- 
date is  sometimes  so  designated. 

Neoplatonism.  A philosophical  school, 
founded  at  Alexandria  in  Egypt,  which  added 
to  the  theosophic  theories  of  Plato  many  mys- 
tical doctrines  borrowed  from  the  East.  The 
principal  disciples  of  this  school  were  Philo - 
Judajus,  Plotinus,  Porphyry,  Jamblichus, 
Proclus,  and  Julian  the  Apostate.  Much 
of  the  symboHc  teaching  of  the  higher  de- 
grees of  Masonry  has  been  derived  from  the 
school  of  the  Neoplatonists,  especialR  from 
the  writings  of  Jamblichus  and  Philo-Judseus. 

Nephaiia.  Festivals,  without  wine,  cele- 
brated in  honor  of  the  lesser  deities. 

Nergal.  (Heb.  The  synonym  of 

misfortune  and  ill-luck.  The  Hebrew  name 
for  Mars:  and  in  astrology  the  lesser  Malefic. 
The  word  in  Sanskrit  is  Nrigal. 

Ne  plus  ultra.  Latin.  Nothing  more  be- 
yond. The  motto  adopted  for  the  degree  of 
Kadosh  by  its  founders,  when  it  was  sup- 
posed to  be  the  summit  of  Masonry,  beyond 
which  there  was  nothing  more  to  be  sought. 
And,  although  higher  degrees  have  been  since 
added,  the  motto  is  still  retained. 

Netherlands.  Speculative  Masonry  was 
first  introduced  in  the  Netherlands  by  the 
opening  at  The  Hague,  in  1731,  of  an  occa- 
sional Lodge  under  a Deputation  gianted  by 
Lord  Lovel,  G.  M.  of  England,  of  which  Dr. 
Desaguliers  was  Master,  for  the  purpose  of 
conferring  the  First  and  Second  degrees  on 
the  Duke  of  Lorraine,  afterward  the  Em- 
peror Francis  I.  He  received  the  Third  De- 
gree subsequently  in  England.  But  it  was 
not  until  September  30,  1734,  that  a regular 
Lodge  was  opened  by  Bro.  Vincent  de  la 
Chapelle,  as  Grand  Master  of  the  United 
Provinces,  who  may  therefore  be  regarded  as 
the  originator  of  Masonry  in  the  Netherlands. 
In  1735,  this  Lodge  received  a Patent  or  Dep- 
utation from  the  Grand  Lodge  of  England, 
John  Cornelius  Rademaker  being  appointed 
Provincial  Grand  Master,  and  several  daugh- 
ter Lodges  were  established  by  it.  In  the 
same  year  the  States  General  prohibited  all 
Masonic  meetings  by  an  edict  issued  Novem- 
ber 30,  1735.  The  Roman  clergy  actively  per- 
secuted the  Masons,  which  seems  to  have  pro- 
duced a reaction,  for  in  1737  the  magistrates 
repealed  the  edict  of  suppression,  and  forbade 
the  clergy  from  any  interference  with  the 
Order,  after  which  Masonry  flourished  in  the 
United  Provinces.  The  Masonic  innovations 
and  controversies  that  had  affected  the  rest 
of  the  continent  never  successfully  obtruded 
on  the  Dutch  Masons,  who  practised  with 
great  fidelity  the  simple  rite  of  the  Grand 
Lodge  of  England,  although  an  attempt  had 
been  made  in  1757  to  introduce  them.  In 
1798,  the  Grand  Lodge  adopted  a Book  of 
Statutes,  by  which  it  accepted  the  three  Sym- 
bolic degrees,  and  referred  the  four  high 
degrees  of  the  French  Rite  to  a Grand  Chap- 
ter. In  1816,  Prince  Frederick  attempted  a 
reform  in  the  degrees,  which  was,  however, 
oifly  partially  successful.  The  Grand  Lodge 


510 


NETWORK 


NEW  JERSEY 


of  the  Netherlands,  whose  Orient  is  at  The 
Hague,  tolerates  the  high  degrees  without  ac- 
tually recognizing  them.  Most  of  the  Lodges 
confine  themselves  to  the  Symbolic  degrees 
of  St.  John’s  Masonry,  while  a few  practise 
the  reformed  system  of  Prince  Frederick. 

Network.  One  of  the  decorations  of  the 
pillars  at  the  porch  of  the  Temple.  (See  Pil- 
lars of  the  Porch.) 

Nevada.  Nevada  was  originally  a part  of 
California,  and  when  separated  from  it  in 
1865,  there  were  eight  Lodges  in  it  working 
under  Charters  from  the  Grand  Lodge  of  Cal- 
ifornia. These  Lodges  in  that  year  held  a 
convention  at  Virginia,  and  organized  the 
Grand  Lodge  of  Nevada. 

Ne  Varietur.  Latin.  Lest  it  should  he 
changed.  These  words  refer  to  the  Masonic 
usage  of  requiring  a Brother,  when  he  receives 
a certificate  from  a Lodge,  to  affix  his  name, 
in  his  own  handwriting,  in  the  margin,  as  a 
recautionary  measure,  which  enables  distant 
rethren,  by  a comparison  of  the  handwriting, 
to  recognize  the  true  and  original  owner  of  the 
certificate,  and  to  detect  any  impostor  who 
may  surreptitiously  have  obtained  one. 

New  Brunswick.  Freemasonry  was  in- 
troduced into  this  province  about  the  middle 
of  the  last  century  by  both  the  Grand  Lodges 
of  Scotland  and  England,  and  afterward  by 
that  of  Ireland.  The  former  two  bodies  ap- 
pointed, at  a later  period.  Provincial  Grand 
Masters,  and  in  1844  the  Provincial  Grand 
Lodge  of  Nova  Scotia  and  New  Brunswick 
was  organized  on  the  registry  of  Scotland. 
The  province  of  New  Brunswick  becoming  an 
independent  portion  of  the  Dominion  of  Can- 
ada, a Grand  Lodge  was  established  in  Oc- 
tober, 1867,  by  a majority  of  the  Lodges  of 
the  territory,  and  B.  Lester  Peters  was  elected 
Grand  Master.  Capitular,  Cryptic,  and  Tem- 
plar Masonry  each  have  bodies  in  the  Province. 

Newfoundland.  The  Ancient  Colony  of 
Newfoundland  still  remains  without  the  Con- 
federation of  the  Canadian  Provinces.  Ma- 
sonry in  this  island  dates  back  to  1746,  the 
first  Warrant  being  granted  by  the  Provincial 
Grand  Lodge  at  Boston.  Bro.  J.  Lane’s  fist 
gives  six  Lodges  warranted  in  the  eighteenth 
century.  The  Grand  Lodge  of  the  Ancients 
(England)  is  credited  with  four — one  in  1774 
and  three  in  1788 — and  the  Grand  Lodge  of 
England  (Moderns)  with  two — one  each  in 
1784  and  1785.  Nine  others  were  chartered 
by  the  present  Grand  Lodge  of  England  up 
to  1881,  a number  still  remaining  active. 

New  Hampshire.  Freemasonry  was  in- 
troduced into  New  Hampshire  in  June,  1734, 
by  the  constitution  of  St.  John’s  Lodge  at 
Portsmouth,  under  a Charter  from  the  Grand 
Lodge  of  Massachusetts.  Several  other  Lodges 
were  subsequently  constituted  by  the  same  au- 
thority. In  1789  a convention  of  these  Lodges 
was  held  at  Dartmouth,  and  the  Grand  Lodge 
of  New  Hampshire  organized,  and  John  Sulli- 
van, the  President  of  the  State,  was  elected 
Grand  Master.  A Grand  Chapter  was  or- 
ganized in  1819,  and  a Grand  Commandery  in 
1860. 


New  Jersey.  The  history  of  Freemasonry 
in  New  Jersey  prior  to  the  establishment  of 
the  Grand  Lodge  m a.d.  1786,  was  involved 
m such  obscurity  that  only  by  the  diligence 
and  perseverance  of  the  late  Grand  Secretary 
Joseph  H.  Hough,  and  the  cooperation  of  an 
intelligent  historical  committee,  has  it  been 
possible  to  ascertain  and  collate  the  fragmen- 
tary and  scanty  data  into  a sequent,  albeit 
incomplete,  narrative. 

The  general  upturning  due  to  the  Revolu- 
tionary War,  the  unsettled  conditions  which 
prevailed  for  many  years,  and  the  infrequency 
of  opportunity  for  Masonic  meetings,  must 
account  for  the  dispersion  of  such  records  as 
were  kept,  and  suggest  why  it  was  that  the 
information  contained  in  the  earlier  works 
purporting  to  be  Masonic  history  was  so  brief 
and  unsatisfactory  as  to  appear  to  be  tradi- 
tional rather  than  authentic.  The  researches 
of  this  committee  of  the  Grand  Lodge  of  New 
Jersey  have  removed  much  of  the  obscmity 
surrounding  the  few  obtainable  facts. 

It  proved  the  issue  of  the  first  deputation 
by  the  Duke  of  Norfolk,  then  Grand  Master 
of  England,  to  Daniel  Coxe,  on  June  5, 
1730,  empowering  the  latter  as  “Provincial 
Grand  Master  of  the  Provinces  of  New  York, 
New  Jersey  and  Pensilvania,  in  America.” 
Diligent  search  in  the  archives  of  the  Grand 
Lodge  of  England,  and  thorough  inquiry  for 
the  letters  and  papers  bearing  upon  the  sub- 
ject among  the  descendants  of  Bro.  Coxe, 
failed  to  disclose  any  testimony  whatever  of 
the  exercise  by  him,  or  by  anyone  acting 
under  his  authority,  of  the  prerogatives  con- 
tained in  that  deputation.  The  chronological 
fact  remains,  however,  that  Daniel  Coxe  was 
the  first  appointed  Provincial  Grand  Master 
of  Masons  in  the  new  world. 

The  establishment  of  the  first  Lodges  in 
New  Jersey  appears  to  be  recorded  as  follows: 
The  Provincial  Grand  Master  of  New  York, 
George  Harrison,  issued  a warrant  erecting  a 
Lodge  in  the  city  of  Newark,  dated  May  13, 
1761,  and  although  the  minutes  of  this  Lodge 
are  not  continuous,  and  the  meetings  were 
intermitted,  once,  apparently  for  sixteen 
years,  yet  it  survives,  venerated  and  held  in 
high  regard  for  its  honorable  history,  as  St. 
John’s  Lodge,  No.  1,  upon  the  present  register. 

A year  later  Provincial  Grand  Master  Jer- 
emy Gridley  of  Massachusetts  procured  the 
issue  of  a deputation  to  erect  Temple  Lodge, 
No.  1 in  Elizabethtown,  dated  June  24,  1762, 
and  on  December  27,  1763,  the  same  Grand 
Lodge  granted  a petition  for  the  erection  of  a 
Lodge  by  the  name  of  St.  John’s,  at  Prince- 
ton. No  record  of  the  actual  transactions  of 
these  two  Lodges  has  been  discovered,  but 
the  late  Recording  Grand  Secretary  of  Massa- 
chusetts, was  the  sufficient  authority  for  the 
averment  that  both  Lodges  had  been  duly  or- 
ganized, and  did  Masonic  work,  evidenced  by 
documents  regarding  them,  which  were  sub- 
sequently destroyed  in  the  burning  of  the 
Masonic  Temple  in  Boston  in  1865.  After 
an  interval  of  three  years.  Provincial  Grand 
Master  Ball  of  Pennsylvania  warranted  a 


NEW  MEXICO 


NICOLAI 


511 


Lodge  at  Baskingridge,  N.  J.,  as  No.  10,  on 
the  register  of  Pennsylvania,  another  was 
warranted  in  1779  at  Middletown,  and  in  1781 
Burlington  Lodge,  No.  32,  was  given  existence. 

A word  as  to  the  organization  of  the  Grand 
Lodge  of  New  Jersey.  A convention  of  Free 
and  Accepted  Masons  was  held  pursuant  to 
notice  in  the  city  of  New  Brunswick  on  De- 
cember 18,  1786,  and  ‘‘being  Master  Masons, 
as  every  one  of  tliem  find  upon  strict  trial  and 
due  examination,  and  residing  in  the  state  of 
New  Jersey,  taking  into  consideration  the  pro- 
priety and  necessity  of  forming  a Grand 
Lodge  of  F.  & A.  M.  of  the  state  of  New  Jer- 
sey, do  hereby  unanimously  nominate  and 
elect  the  following  Master  Masons  to  the  sev- 
eral offices  following,  to  wit.” 

The  civic  titles  of  the  respective  officers  fol- 
low: Chief  Justice,  Vice  President  of  New 
Jersey,  late  High  Sheriff,  Representative  in 
the  Assembly,  late  Colonel  in  the  Army  of 
the  U.  S.,  Clerk  of  the  General  Assembly  and 
another  High  Sheriff. 

Individual  Masons  therefore,  not  Lodges, 
had  the  honor  of  establishing  this  Grand 
Lodge,  the  complete  records  of  which,  care- 
fully preserved,  are  in  print  and  available  for 
information  respecting  the  growth  of  the  Fra- 
ternity in  New  Jersey. 

The  Grand  Chapter  was  organized  at  Bur- 
lington, December  30,  1856;  the  Grand  Coun- 
cil, November  26,  1860;  and  the  Grand  Com- 
mandery,  February  14,  1860.  [R.  A.  S.] 

New  Mexico.  The  Grand  Lodge  of  Mis- 
souri issued  warrants  to  the  following  Lodges 
in  New  Mexico,  viz.:  Aztec  Lodge,  No.  108; 
Chapman  Lodge,  No.  95;  and  Montezuma 
Lodge,  No.  109. 

These  Lodges  met  in  convention,  August  6, 
1877,  at  Santa  F4,  for  the  purpose  of  discussing 
the  question  of  forming  a Grand  Lodge. 
Bro.  Simon  B.  Newcomb  presided.  The 
committee  on  credentials  found  the  repre- 
sentatives of  the  three  above-mentioned 
Lodges  to  be  present. 

The  next  day  a Constitution  and  By-Laws 
were  adopted,  the  Grand  Officers  were  elected 
and  installed,  Bro.  Wm.  W.  Griffin  being 
M,  W.  Grand  Master,  and  David  J.  Miller 
R.  W.  Grand  Secretary. 

New  Templars.  An  Order  of  five  degrees 
instituted  in  France  in  the  early  part  of  this 
century.  The  degrees  were  termed — Initiati; 
Intimi  Initiati;  Adepti;  Orientales  Adepti; 
and  Magnae  aquilae  nigrae  sancti  Johannes 
Apostoli  Adepti. 

New  York.  The  first  Deputation  for  the 
American  Colonies  was  that  of  Daniel  Coxe  by 
the  Duke  of  Norfolk,  for  the  Provinces  of 
New  York,  New  Jersey  and  Pennsylvania,  and 
was  for  two  years.  There  are  no  authentic 
records  that  he  exercised  his  authority.  Rich- 
ard Riggs  was  appointed  by  the  Earl  of  Darn- 
ley,  November  15,  1737,  but,  as  with  his  pred- 
ecessor, there  are  no  records  extant  except 
newspaper  notices  of  meetings  of  “the 
Lodge.”  Francis  Goelet  was  appointed  by 
Lord  Byron  in  1751,  and  was  succeeded  by 
George  Harrison,  appointed  June  9,  1753,  by 


Lord  Carysfort.  Harrison  chartered  Lodges 
in  New  York,  New  Jersey,  Connecticut,  and 
Michigan.  Sir  John  Johnson  was  appointed 
by  Lord  Blany  in  1767,  but  did  not  assume 
office  until  1771,  and  was  the  last  of  the  “ Mod- 
ern” Provincial  Grand  Masters.  The  pres- 
ent Grand  Lodge  was  organized  December  15, 
1782,  under  a Provincial  Grand  Warrant  from 
the  “AthoU”  Grand  Lodge,  dated  September 
5,  1781,  declared  its  independence  June  6, 
1787,  and  assumed  the  title  of  the  “Grand 
Lodge  of  Free  and  Accepted  Masons  of  the 
State  of  New  York.”  There  have  been  four 
schisms,  all  of  which  were  creditably  adjusted. 
A Grand  Chapter  was  organized  in  1783,  which 
had  but  a short  existence  and  was  succeeded 
by  the  present  Grand  Chapter  March  4,  1798. 
The  Grand  Commandery  was  organized  June 
18,  1814,  and  the  Grand  Council  Royal  and 
Select  Masters  January  25,  1823.^  The  Su- 
preme Council,  Northern  Jurisdiction,  A.  A. 
S.  R.  was  organized  by  Emmanuel  De  La 
Motta  in  New  York  City  in  1813,  but  was  pre- 
ceded by  a Lodge  of  Perfection  at  Albany. 
N.  Y.,  in  1767.  [W.  J.  A.] 

Nick.  (Danish,  Nikkcn.)  The  spirit  of  the 
waters,  an  enemy  of  man,  the  devil,  or  in  the 
Vulgate  “Old  Nick.” 

Nicolai,  Christoph  Friedrich.  Chris- 
topher Frederick  Nicolai,  author  of  a very  in- 
teresting essay  on  the  origin  of  the  Society  of 
Freemasons,  was  a bookseller  of  Berlin,  and 
one  of  the  most  distinguished  of  the  German 
savants  of  that  Augustan  age  of  German  liter- 
ature in  which  he  lived.  He  was  born  at  Ber- 
lin on  the  18th  of  March,  1733,  and  died  in  the 
same  city  on  the  8th  of  January,  1811.  He 
was  the  editor  of,  and  an  industrious  con- 
tributor to,  two  German  periodicals  of  high 
literary  character,  a learned  writer  on  various 
subjects  of  science  and  philosophy,  and  the 
intimate  friend  of  Lessing,  whose  works  he 
edited,  and  of  the  illustrious  Mendelssohn. 

In  1782-3,  he  published  a work  with  the  fol- 
lowing title:  Versuch  iiber  die  Beschuldigun- 
gen  welche  dem  Tempelherrnorden  gemacht 
worden  und  iiher  dessen  Geheimniss;  nebst 
einem  Anhange  iiber  das  Entstehen  der  Frei- 
maurergesellschaft;  i.  e.,  “An  Essay  on  the 
accusations  made  against  the  Order  of  Knights 
Templars  and  their  mystery;  with  an  Appen- 
dix on  the  origin  of  the  Fraternity  of  Free- 
masons.” In  this  work  Nicolai  advanced  his 
pecuHar  theory  on  the  origin  of  Freemasonry, 
which  is  substantially  as  follows 

Lord  Bacon,  taking  certain  hints  from  the 
writings  of  Andrea,  the  founder  of  Rosicru- 
cianism  and  his  English  disciple,  Fludd,  on 
the  subject  of  the  regeneration  of  the  world, 
proposed  to  accomplish  the  same  object,  but 
by  a different  and  entirely  opposite  method. 
For,  whereas,  they  explained  everything  eso- 
terically.  Bacon’s  plan  was  to  abolish  all  dis- 
tinction between  the  esoteric  and  the  exoteric, 
and  to  demonstrate  everything  by  proofs 
from  nature.  This  idea  he  first  promulgated 
in  his  Instauratio  Magna,  but  afterward  more 
fully  developed  in  his  New  Atlantis.  In  tliis 
latter  work,  he  introduced  his  beautiful  apo- 


512 


NICOTIATES 


NILE 


logue,  abounding  in  Masonic  ideas,  in  which  he 
described  the  unknown  island  of  Bensalem, 
where  a king  bad  built  a large  edifice,  called 
after  himself,  Solomon’s  House.  Charles  L, 
it  is  said,  had  been  much  attracted  by  this 
idea,  and  had  intended  to  found  something  of 
the  kind  upon  the  plan  of  Solomon’s  Temple, 
but  the  occurrence  of  the  Civil  War  prevented 
the  execution  of  the  project. 

The  idea  lay  for  some  time  dormant,  but 
was  subsequently  revived,  in  1646,  by  Wallis, 
Wilkins,  and  several  other  learned  men,  who 
established  the  Royal  Society  for  the  purpose 
of  carrying  out  Bacon’s  plan  of  communicating 
to  the  world  scientific  and  philosophical  truths. 
About  the  same  time  another  society  was 
formed  by  other  learned  men,  who  sought  to 
arrive  at  truth  by  the  investigations  of  al- 
chemy and  astrology.  To  this  society  such 
men  as  Ashmole  and.  Lily  were  attached,  and 
they  resolved  to  construct  a House  of  Solo- 
mon in  the  island  of  Bensalem,  where  they 
might  communicate  their  instructions  by 
means  of  secret  symbols.  To  cover  their 
mysterious  designs,  they  got  themselves  ad- 
mitted into  the  Masons’  Company,  and  held 
their  meetings  at  Masons’  Hall,  in  Masons’ 
Alley,  Basinghall  Street.  As  freemen  of 
London,  they  took  the  name  of  Freemasons, 
and  naturally  adopted  the  Masonic  imple- 
ments as  symbols.  Although  this  association, 
like  the  Royal  Society,  sought,  but  by  a differ- 
ent method,  to  inculcate  the  principles  of  nat- 
ural science  and  philosophy,  it  subsequently 
took  a political  direction.  Most  of  its  mem- 
bers were  strongly  opposed  to  the  puritanism 
of  the  dominant  party  and  were  in  favor  of 
the  royal  cause,  and  hence  their  meetings, 
ostensibly  held  for  the  purpose  of  scientific 
investigation,  were  really  used  to  conceal  their 
secret  political  efforts  to  restore  the  exiled 
house  of  Stuart.  From  this  society,  which 
subsequently  underwent  a decadence,  sprang 
the  revival  in  1717,  which  culminate  m the 
establishment  of  the  Grand  Lodge  of  England. 

Such  was  the  theory  of  Nicolai.  Few  will 
be  found  at  the  present  day  to  concur  in  all  his 
views,  yet  none  can  refuse  to  award  to  him  the 
praise  of  independence  of  opinion,  originality 
of  thought,  and  an  entire  avoidance  of  the 
beaten  paths  of  hearsay  testimony  and  unsup- 
orted  tradition.  His  results  may  be  rejected, 
ut  his  method  of  attaining  them  must  be 
commended. 

Nlcotlates,  Order  of.  A secret  order 
mentioned  by  Clavel,  teaching  the  doctrines 
of  Pythagoras. 

Night.  Lodges,  all  over  the  world,  meet, 
except  on  special  occasions,  at  night.  In  this 
selection  of  the  hours  of  night  and  darkness  for 
initiation,  the  usual  coincidence  will  be  found 
between  the  ceremonies  of  Freemasonry  and 
those  of  the  Ancient  Mysteries,  showing  their 
evident  derivation  from  a common  origin. 
Justin  says  that  at  Eleusis,  Triptolemus  in- 
vented the  art  of  sowing  com,  and  that,  in 
honor  of  this  invention,  the  nights  were  con- 
secrated to  initiation.  The  application  is, 
however,  rather  abstruse. 


In  the  Bacchce  of  Euripides,  that  author  in- 
troduces the  god  Bacchus,  the  supposed  in- 
ventor of  the  Dionysian  mysteries,  as  replying 
to  the  question  of  King  ?entheus  in  the  fol- 
lowing words: 

HEN.  Ta  S’tepd  yvKTtop,  t)  p.t0’  rifxipav  reAeis; 

A€>I.  Nv/crwp  to.  noWa  vepivorrir'  o^et  <rKOTO?. 

Eurip.  Bacch.  Act  II.,  1.  485. 

‘'Pentheus. — By  night  or  day,  these  sacred  rites 
perform’st  thou? 

Bacchus. — Mostly  by  night,  for  venerable  is 
darkness”; 

and  in  all  the  other  mysteries  the  same  reason 
was  assigned  for  nocturnal  celebrations,  since 
night  and  darkness  have  something  solemn 
and  august  in  them  which  is  disposed  to  fill 
the  mind  with  sacred  awe.  And  hence  black, 
as  an  emblem  of  darkness  and  night,  was  con- 
sidered as  the  color  appropriate  to  the  myster- 
ies. 

In  the  mysteries  of  Hindustan,  the  candi- 
date for  initiation,  having  been  duly  prepared 
bv  previous  purifications,  was  led  at  the  dead 
of  night  to  the  gloomy  cavern,  in  which  the 
mystic  rites  were  performed. 

The  same  period  of  darkness  was  adopted 
for  the  celebration  of  the  mysteries  of  Mithi-as, 
in  Persia.  Among  the  Druids  of  Britain  and 
Gaul,  the  principal  annual  initiation  com- 
menced at  “low  twelve,”  or  midnight  of  the 
eve  of  May-day.  In  short,  it  is  indisputable 
that  the  initiations  in  all  the  Ancient  Mys- 
teries were  nocturnal  in  their  character. 

The  reason  given  by  the  ancients  for  this 
selection  of  night  as  the  time  for  initiation,  is 
equally  applicable  to  the  system  of  Freema- 
sonry. “Darkness,”  says  Oliver,  “was  an 
emblem  of  death,  and  death  was  a prelude  to 
resurrection.  It  will  be  at  once  seen,  there- 
fore, in  what  manner  the  doctrine  of  the  res- 
urrection was  inculcated  and  exemplified  in 
these  remarkable  institutions.” 

Death  and  the  resurrection  were  the  doc- 
trines taught  in  the  Ancient  Mysteries;  and 
night  and  darkness  were  necessarv  to  add  to 
the  sacred  awe  and  reverence  which  these  doc- 
trines ought  always  to  inspire  in  the  rational 
and  contemplative  mind.  The  same  doc- 
trines form  the  very  groundwork  of  Free- 
masonry; and  as  the  Master  Mason,  to  use 
the  language  of  Hutchinson,  “represents  a 
man  saved  from  the  grave  of  iniauity  and 
raised  to  the  faith  of  salvation,”  darkness  and 
night  are  the  appropriate  accompaniments  to 
the  solemn  ceremonies  which  demonstrate 
this  profession. 

Nihongl.  (“  Chronicles  of  Nihon.”)  The 
companion  of  the  Kojiki;  the  two  works  to- 
gether forming  the  doctrinal  and  historic  basis 
of  Sintonism.  The  Japanese  adherents  of 
Sinsyn  are  termed  Sintus,  or  Sintoos,  who 
worship  the  gods,  the  chief  of  which  is  Ten-sio- 
dai-yin.  The  Nihon^  was  oompoecd  about 
720  A.D.,  with  the  evident  design  of  giving  a 
Chinese  coloring  to  the  subject-matter  of  the 
Kojiki,  upon  which  it  is  founded. 

Nile.  There  is  a tradition  in  the  old  Ma- 
sonic Records  that  the  inundations  of  the  river 


NIL 


NINEVEH 


513 


Nile,  in  Eg3’-pt,  continually  destroying  the 
perishable  landmarks  by  which  one  man  could 
distinguish  his  possessions  from  those  of  an- 
other, Euclid  instructed  the  people  in  the  art 
of  geometiy,  by  which  they  might  measure 
their  lands;  and  then  taught  them  to  bound 
them  with  walls  and  ditches,  so  that  after  an 
inundation  each  man  could  identify  his  own 
boundaries. 

The  tradition  is  given  in  the  Cooke  MS. 
thus:  “Euclyde  was  one  of  the  first  founders 
of  Geometry,  and  he  gave  hit  name,  for  in 
his  tyme  there  was  a water  in  that  lond  of 
Egypt  that  is  called  Nilo,  and  hit  flowid  so 
ferre  into  the  londe  that  men  myght  not  dwelle 
therein.  Then  this  worthi  clerke  Enclide 
taught  hem  to  make  grete  wallys  and  diches  to 
holde  owt  the  watyr,  and  he  by  Gemetria 
mesured  the  londe  and  departyd  hit  in  divers 
partys,  and  made  every  man  to  close  his  owne 
parte  with  walles  and  diches.”  (Lines  455-472.) 
This  legend  of  the  origin  of  the  art  of  geometry 
was  borrowed  by  the  old  Operative  Masons 
from  the  Origines  of  St.  Isidore  of  Seville, 
where  a similar  story  is  told. 

Nil  nisi  clavis  deest.  Latin.  Nothing  hut 
the  key  is  wanting.  A motto  or  device  often 
attached  to  the  double  triangle  of  Royal  Arch 
Masonry.  It  is  inscribed  on  the  Royal  Arch 
'badge  or  jewel  of  the  Grand  Chapter  of  Scot- 
land, the  other  devices  being  a double  triangle 
and  a triple  tau. 

Nimrod.  The  legend  of  the  Craft  in  the 
Old  Constitutions  refers  to  Nimrod  as  one  of 
the  founders  of  Masonry.  Thus  in  the  York 
MS.,  No.  1,  we  read  : “At  ye  makeing  of 
ye  Toure  of  Babell  there  was  Masonrie  first 
much  esteemed  of,  and  the  IGng  of  Babilon 
yt  was  called  Nimrod  was  A mason  himself e 
and  loved  well  Masons.”  And  the  ^ Cooke 
MS.  thus  repeats  the  story:  “And  this  same 
Nembroth  began  the  towre  of  babilon  and  he 
taught  to  his  werkemen  the  craft  of  Masonrie, 
and  he  had  with  him  many  Masons  more  than 
forty  thousand.  And  he  loved  and  cherished 
them  well.”  (Line  343.)  The  idea  no  doubt 
sprang  out  of  the  Scriptural  teaching  that 
Nimrod  was  the  architect  of  many  cities;  a 
statement  not  so  well  expressed  in  the  author- 
ized version,  as  it  is  in  the  improved  one  of 
Bochart,  which  says:  “From  that  land  Nim- 
rod went  forth  to  Asshur,  and  builded  Nine- 
veh, and  Rehoboth  city,  and  Calah,  and  Resen 
between  Nineveh  and  Calah,  that  is  the  great 
city.” 

Nine.  If  the  number  three  was  celebrated 
among  the  ancient  sages,  that  of  three  times 
three  had  no  less  celebrity;  because,  according 
to  them,  each  of  the  three  elements  which  con- 
stitute our  bodies  is  ternary:  the  water  con- 
taining earth  and  fire;  the  earth  containing 
igneous  and  aqueous  particles;  and  the  fire 
being  tempered  by  globules  of  water  and  ter- 
restrial corpuscles  which  serve  to  feed  it.  No 
one  of  the  three  elements  being  entirely  sep- 
arated from  the  others,  all  material  beings 
composed  of  these  three  elements,  whereof 
each  is  triple,  may  be  designated  by  the  fig- 
urative number  of  three  times  three,  which  has 
34 


become  the  symbol  of  all  formations  of  bodies. 
Hence  the  name  of  ninth  envelop  given  to 
matter.  Every  material  extension,  every  cir- 
cular line,  has  for  its  representative  sign  the 
number  nine  among  the  Pythagoreans,  who 
had  observed  the  property  which  this  number 
possesses  of  reproducing  itself  incessantly  and 
entire  in  every  multiplication;  thus  offering  to 
the  mind  a very  striking  emblem  of  matter, 
which  is  incessantly  composed  before  our  eyes, 
after  having  undergone  a thousand  decompo- 
sitions. 

The  number  nine  was  consecrated  to  the 
Spheres  and  the  Muses.  It  is  the  sign  of  every 
circumference;  because  a circle  or  360  degrees 
is  equal  to  9,  that  is  to  say,  3 + 6 + 0 = 9. 
Nevertheless,  the  ancients  regarded  this  num- 
ber with  a sort  of  terror;  they  considered  it  a 
bad  presage;  as  the  symbol  of  versatility,  of 
change,  and  the  emblem  of  the  frailty  of 
human  affairs.  Wherefore  they  avoided  all 
numbers  where  nine  appears,  and  chiefly  81, 
the  produce  of  9 multiplied  by  itself,  and  the 
addition  whereof,  8 + 1,  again  presents  the 
number  9. 

As  the  figure  of  the  number  6 was  the 
symbol  of  the  terrestrial  globe,  animated  by  a 
Divine  spirit,  the  figure  of  the  number  9 sym- 
bolized the  earth,  under  the  influence  of  the 
Evil  Principle;  and  thence  the  terror  it  in- 
spired. Nevertheless,  according  to  the  Kab- 
bahsts,  the  cipher  9 symbolizes  the  generative 
egg,  or  the  image  of  a little  globular  being, 
from  whose  lower  side  seems  to  flow  its  spirit 
of  life. 

The  Ennead,  signifying  an  aggregate  of 
nine  things  or  persons,  is  the  first  square  of 
unequal  numbers. 

Everyone  is  aware  of  the  singular  properties 
of  the  number  9,  which,  multiplied  by  itself  or 
any  other  number  whatever,  gives  a result 
whose  final  sum  is  always  9,  or  always  divis- 
ible by  9. 

9,  multiplied  by  each  of  the  ordinary  num- 
bers, produces  an  arithmetical  progression, 
each  member  whereof,  composed  of  two  fig- 
ures, presents  a remarkable  fact;  for  exam- 
ple: 

1.2.  3.  4.  5.  6.  7.  8.  9.  10 

9 . 18 . 27 . 36 . 45 . 54 . 63  . 72 . 81 . 90 

The  first  line  of  figures  gives  the  regular 
series,  from  1 to  10. 

The  second  reproduces  this  line  doubly; 
first  ascending  from  the  first  figure  of  18,  and 
then  returning  from  the  second  figure  of  81. 

In  Freemasonry,  9 derives  its  value  from  its 
being  the  product  of  3 multiplied  into  itself, 
and  consequently  in  Masonic  language  the 
number  9 is  always  denoted  by  the  expression 
3 times  3.  For  a similar  reason,  27,  which  is 
3 times  9,  and  81,  which  is  9 times  9,  are  es- 
teemed as  sacred  numbers  in  the  higher  de- 
grees. 

Nineveh.  The  capital  of  the  ancient  king- 
dom of  Assyria,  and  built  by  Nimrod.  The 
traditions  of  its  greatness  and  the  magnifi- 
cence of  its  buildings  were  familiar  to  the 


514 


NISAN 


NOACHITES 


Arabs,  the  Greeks,  and  the  Romans.  The 
modern  discoveries  of  Rich,  of  Botta,  and 
other  explorers,  have  thrown  much  light  upon 
its  ancient  condition,  and  have  shown  that  it 
was  the  seat  of  much  architectural  splendor 
and  of  a profoundly  symbolical  religion,  which 
had  something  of  the  characteristics  of  the 
Mithraic  worship.  In  the  mythical  relations 
of  the  Old  Constitutions,  which  make  up  the 
legend  of  the  Craft,  it  is  spoken  of  as  the  an- 
cient birthplace  of  Masonry,  where  Nimrod, 
who  was  its  builder,  and  ‘‘was  a Mason  and 
loved  well  the  Craft,”  employed  60,000  Ma- 
sons to  build  it,  and  gave  them  a charge  “that 
they  should  be  true,”  and  this,  says  the  Har- 
leian  MS.,  No.  1942,  was  the  first  time  that 
any  Mason  had  any  charge  of  Craft. 

Nisan.  The  seventh  month  of  the 

Hebrew  civil  year,  and  corresponding  to  the 
months  of  March  and  April,  commencing  with 
the  new  moon  of  the  former. 

Noachldse.  The  descendants  of  Noah. 
A term  applied  to  Freemasons  on  the  theory, 
derived  from  the  “legend  of  the  Craft,”  that 
Noah  was  the  father  and  founder  of  the 
Masonic  system  of  theology.  And  hence  the 
Freemasons  claim  to  be  his  descendants,  be- 
cause in  times  past  they  preserved  the  pure 
principles  of  his  religion  amid  the  corruptions 
of  surrounding  faiths. 

Dr.  Anderson  first  used  the  word  in  this 
sense  in  the  second  edition  of  the  Book  of  Con- 
stitutions: “A  Mason  is  obliged  by  his  tenure 
to  observe  the  moral  law  as  a true  Noa- 
chida.”  But  he  was  not  the  inventor  of  the 
term,  for  it  occurs  in  a letter  sent  by  the  Grand 
Lodge  of  England  to  the  Grand  Lodge  of  Cal- 
cutta in  1735,  which  letter  is  preserved  among 
the  Rawlinson  MSS.  in  the  Bodleian  Library, 
Oxford.  (See  Ars  Quatuor  Coronatorum,  xi., 
35.)  . 

Noachite,  or  Prussian  Knight.  ( Noachite 
ou  Chevalier  Prussien.)  1.  The  Twenty-first 
Degree  of  the  Ancient  and  Accepted  Scot- 
tish Rite.  The  history  as  well  as  the  charac- 
ter of  this  degree  is  a very  singular  one.  It  is 
totally  unconnected  with  the  series  of  Masonic 
degrees  which  are  founded  upon  the  Temple  of 
Solomon,  and  is  traced  to  the  tower  of  Babel. 
Hence  the  Prussian  Knights  call  themselves 
Noachites,  or  Disciples  of  Noah,  while  they 
designate  all  other  Masons  as  Hiramites,  or 
Disciples  of  Hiram.  The  early  French  rit- 
uals state  that  the  degree  was  translated  in 
1757  from  the  German  by  M.  de  Beraye, 
Knight  of  Eloquence  in  the  Lodge  of  the 
Count  St.  Gelaire,  Inspector-General  of  Prus- 
sian^ Lodges  in  France.  Lenning  gives  no 
credit  to  this  statement,  but  admits  that  the 
origin  of  the  degree  must  be  attributed  to 
the  year  above  named.  The  destruction  of  the 
tower  of  Babel  constitutes  the  legend  of  the 
degree,  whose  mythical  founder  is  said  to  have 
been  Peleg,  the  chief  builder  of  that  edifice. 
A singular  regulation  is  that  there  shall  be  no 
artificial  light  in  the  Lodge  room,  and  that  the 
meetings  shall  be  held  on  the  night  of  the  full 
moon  of  each  month. 

The  degree  was  adopted  by  the  Council  of 


Emperors  of  the  East  and  West,  and  in  that 
way  became  subsequently  a part  of  the  system 
of  the  Scottish  Rite.  But  it  is  misplaced  in 
any  series  of  degrees  supposed  to  emanate 
from  the  Solomonic  Temple.  It  is,  as  an  un- 
fitting fink,  an  unsightly  interruption  of  the 
chain  of  legendary  symbolism  substituting 
Noah  for  Solomon,  and  Peleg  for  Hiram  Abif. 
The  Supreme  Council  for  the  Southern  Juris- 
diction has  abandoned  the  original  ritual  and 
made  the  degree  a representation  of  the  Vehm- 
gericht  or  Westphalian  Franc  Judges.  But 
this  by  no  means  relieves  the  degree  of  the 
objection  of  Masonic  incompatibility.  That 
it  was  ever  adopted  into  the  Masonic  system 
is  only  to  be  attributed  to  the  passion  for  high 
degrees  which  prevailed  in  France  in  the  mid- 
dle of  the  last  century. 

In  the  modern  ritual  the  meetings  are  called 
Grand  Chapters.  The  officers  are  a Lieuten- 
ant Commander,  two  Wardens,  an  Orator, 
Treasurer,  Secretary,  Master  of  Ceremonies, 
Warder,  and  Standard-Bearer.  The  apron  is 
yellow,  inscribed  with  an  arm  holding  a sword 
and  the  Egyptian  figure  of  silence.  The  order 
is  black,  and  the  jewel  a full  moon  or  a triangle 
traversed  by  an  arrow.  In  the  original  ritual 
there  is  a coat  of  arms  belonging  to  the  degree, 
which  is  thus  emblazoned;  Party  per  fess; 
in  chief,  azure,  sem4  of  stars,  or  a fuU  moon, 
argent;  in  base,  sahle,  an  equilateral  triangle, 
haying  an  arrow  suspended  from  its  upper 
point,  barb  downward,  or. 

The  legend  of  the  degree  describes  the  trav- 
els of  Peleg  from  Babel  to  the  north  of  Europe, 
and  ends  with  the  following  narrative:  “In 
trenching  the  rubbish  of  the  salt-mines  of 
Prussia  was  found  in  a.  n.  553,  at  a depth  of 
fifteen  cubits,  the  appearance  of  a triangular 
building  in  which  was  a column  of  white  mar- 
ble, on  which  was  wTitten  in  Hebrew  the  whole 
history  of  the  Noachites.  At  the  side  of  this 
column  was  a tomb  of  freestone  on  which  was 
a piece  of  agate  inscribed  with  the  following 
epitaph;  Here  rest  the  ashes  of  Peleg,  our 
Grand  Architect  of  the  tower  of  Babel.  The 
Almighty  had  pity  on  him  because  he  became 
humble.” 

This  legend,  although  wholly  untenable  on 
historic  grounds,  is  not  absolutely  puerile. 
The  dispersion  of  the  human  race  in  the  time 
of  Peleg  had  always  been  a topic  of  discussion 
among  the  learned.  Long  dissertations  had 
been  written  to  show  that  all  the  nations  of 
the  world,  even  America,  had  been  peopled  by 
the  three  sons  of  Noah  and  their  descendants. 
The  object  of  the  legend  seems,  then,  to  have 
been  to  impress  the  idea  of  the  thorough  dis- 
persion. The  fundamental  idea  of  the  degree 
IS,  under  the  symbol  of  Peleg,  to  teach  the 
crime  of  assumption  and  the  virtue  of  humil- 
ity. 

2.  The  degree  was  also  adopted  into  the 
Rite  of  Mizraim,  where  it  is  the  Thirty-fifth. 

Noachite,  Sovereign.  {Noachite  Sou- 
verain.)  A degree  contained  in  the  nomencla- 
ture of  Fustier. 

Noachites.  The  same  as  Noachidce,  which 
see. 


NOAH 


NOAH 


515 


Noah.  In  all  the  old  Masonic  manuscript 
Constitutions  that  are  extant,  Noah  and  the 
flood  play  an  important  part  in  the  “Legend 
of  the  Craft.”  Hence,  as  the  Masonic  system 
became  developed,  the  Patriarch  was  looked 
upon  as  what  was  called  a patron  of  Masonry. 
And  this  connection  of  Noah  with  the  mythic 
history  of  the  Order  was  rendered  still  closer  by 
the  influence  of  many  symbols  borrowed  from 
the  Arkite  worship,  one  of  the  most  predomi- 
nant of  the  ancient  faiths.  So  intimately  were 
incorporated  the  legends  of  Noah  with  the 
legends  of  Masonry  that  Freemasons  began, 
at  length,  to  be  called,  and  are  still  called, 
“Noachidse,”  or  the  descendants  of  Noah,  a 
term  first  applied  by  Anderson,  and  very  fre- 
quently used  at  the  present  day. 

It  is  necessary,  therefore,  that  every  scholar 
who  desires  to  investigate  the  legendary  sym- 
bolism of  Freemasonry  should  make  himself 
acquainted  with  the  Noachic  myths  upon 
which  much  of  it  is  founded.  Dr.  Oliver,  it  is 
true,  accepted  them  all  with  a childlike  faith; 
but  it  is  not  likely  that  the  skeptical  inquirers 
of  the  present  day  will  attribute  to  them  any 
character  of  authenticity.  Yet  they  are  in- 
teresting, because  they  show  us  the  growth  of 
legends  out  of  symbols,  and  they  are  instruc- 
tive because  they  are  for  the  most  part  sym- 
bolic. 

The  “Legend  of  the  Craft  ” tells  us  that  the 
three  sons  of  Lamech  and  his  daughter, 
Naamah,  “did  know  that  God  would  take 
vengeance  for  sin,  either  by  fire  or  water; 
wherefore  they  wrote  these  sciences  which 
they  had  found  in  two  pillars  of  stone,  that 
they  might  be  found  after  the  flood.”  Sub- 
sequently, this  legend  took  a different  form, 
and  to  Enoch  was  attributed  the  precaution 
of  burying  the  stone  of  foundation  in  the 
bosom  of  Mount  Moriah,  and  of  erecting  the 
two  pillars  above  it. 

The  first  Masonic  myth  referring  to  Noah 
that  presents  itself  is  one  which  tells  us  that, 
while  he  was  piously  engaged  in  the  task  of 
exhorting  his  contemporaries  to  repentance, 
his  attention  had  often  been  directed  to  the 
pillars  which  Enoch  had  erected  on  Mount 
Moriah.  By  diligent  search  he  at  length  de- 
tected the  entrance  to  the  subteiTanean  vault, 
and,  on  pursuing  his  inquiries,  discovered  the 
stone  of  foundation,  although  he  was  unable 
to  comprehend  the  mystical  characters  there 
deposited.  Leaving  these,  therefore,  where 
he  had  found  them,  he  simply  took  away  the 
stone  of  foundation  on  which  they  had  been 
deposited,  and  placed  it  in  the  ark  as  a con- 
venient altar. 

Another  myth,  preserved  in  one  of  the  inef- 
fable degrees,  informs  us  that  the  ark  was 
built  of  cedars  which  grew  upon  Mount  Leb- 
anon, and  that  Noah  employed  the  Sidonians 
to  cut  them  down,  under  the  superintendence 
of  Japheth.  The  successors  of  these  Sidoni- 
ans, in  after  times,  according  to  the  same  tra- 
dition, were  employed  by  King  Solomon  to 
fell  and  prepare  cedars  on  the  same  mountain 
for  his  stupendous  Temple. 

The  record  of  Genesis  lays  the  foundation 


for  another  series  of  symbolic  mydhs  con- 
nected with  the  dove,  which  has  thus  been  in- 
troduced into  Masonry. 

After  forty  days,  when  Noah  opened  the 
window  of  the  ark  that  he  might  learn  if  the 
w'aters  had  subsided,  he  despatched  a raven, 
which,  returning,  gave  him  no  satisfactory  in- 
formation. He  then  sent  forth  a dove  three 
several  times,  at  an  interval  of  seven  days 
between  each  excursion.  The  first  time,  the 
dove,  finding  no  resting-place,  quickly  re- 
turned; the  second  time  she  came  back  in 
the  evening,  bringing  in  her  mouth  an  olive- 
leaf,  which  showed  that  the  waters  must  have 
sufficiently  abated  to  have  exposed  the  tops 
of  the  trees;  but  on  the  third  departure,  the 
dry  land  being  entirely  uncovered,  she  re- 
turned no  more. 

In  the  Arkite  rites,  which  arose  after  the 
dispersion  of  Babel,  the  dove  was  alv/ays  con- 
sidered as  a sacred  bird,  in  commemoration  of 
its  having  been  the  first  discoverer  of  land.  Its 
name,  which  in  Hebrew  is  ionah,  was  given  to 
one  of  the  earliest  nations  of  the  earth;  and, 
as  the  emblem  of  peace  and  good  fortune,  it 
became  the  bird  of  Venus.  Modern  Masons 
have  commemorated  the  messenger  of  Noah 
in  the  honorary  degree  of  “Ark  and  Dove,” 
which  is  sometimes  conferred  on  Royal  Arch 
Masons. 

On  the  27th  day  of  the  second  month,  equiva- 
lent to  the  12th  of  November,  in  the  year  of 
the  world  1657,  Noah,  with  his  family,  left  the 
ark.  It  was  exactly  one  year  of  365  days,  or 
just  one  revolution  of  the  sun,  that  the  patri- 
arch was  enclosed  in  the  ark.  This  was  not 
unobserved  by  the  descendants  of  Noah,  and 
hence,  in  consequence  of  Enoch’s  life  of  365 
days,  and  Noah^s  residence  in  the  ark  for  the 
same  apparently  mystic  period,  the  Noachites 
confounded  the  worship  of  the  solar  orb  with 
the  idolatrous  adoration  which  they  paid  to 
the  patriarchs  who  were  saved  from  the  del- 
uge. They  were  led  to  this,  too,  from  an  ad- 
ditional reason,  that  Noah,  as  the  restorer 
of  the  human  race,  seemed,  in  some  sort,  to 
be  a type  of  the  regenerating  powers  of  the 
sun. 

So  important  an  event  as  the  deluge,  must 
have  produced  a most  impressive  effect  upon 
the  religious  dogmas  and  rites  of  the  nations 
which  succeeded  it.  Consequently,  we  shall 
find  some  allusion  to  it  in  the  annals  of  every 
people  and  some  memorial  of  the  principal 
circumstances  connected  with_  it,  in  their 
religious  observances.  At  first,  it  is  to  be  sup- 
posed that  a veneration  for  the  character  of 
the  second  parent  of  the  human  race  must 
have  been  long  preserved  by  his  descendants. 
Nor  would  they  have  been  unmindful  of  the 
proper  reverence  due  to  that  sacred  vessel — - 
sacred  in  their  eyes — which  had  preserved 
their  great  progenitor  from  the  fury  of  the 
waters.  “They  would  long  cherish,”  says 
Alwood  {Lit.  Antiq.  of  Greece,  p.  182),  “the 
memory  of  those  worthies  who  were  rescued 
from  the  common  lot  of  utter  ruin;  they 
would  call  to  mind,  with  an  extravagance  ol 
admiration,  the  means  adopted  for  their  pres- 


616 


NOAH 


NOFFODEI 


ervation;  they  would  adore  the  wisdom  which 
contrived,  and  the  goodness  which  prompted 
to,  the  execution  of  such  a plan.”  So  pious 
a feeling  would  ejdst,  and  be  circumscribed 
within  its  proper  limits  of  reverential  grati- 
tude, while  the  legends  of  the  deluge  continued 
to  be  preserved  in  their  purity,  and  while 
the  Divine  preserver  of  Noah  was  remembered 
as  the  one  god  of  his  posterity.  But  when, 
by  the  confusion  and  dispersion  at  Babel,  the 
true  teachings  of  Enoch  and  Noah  were  lost, 
and  idolatry  or  polytheism  was  substituted 
for  the  ancient  faith,  then  Noah  became  a 
god,  worshiped  under  different  names  in  dif- 
ferent countries,  and  the  ark  was  transformed 
into  the  temple  of  the  Deity.  Hence  arose 
those  peculiar  systems  of  initiations  which, 
known  imder  the  name  of  the  “Arkite  rites,” 
formed  a part  of  the  worship  of  the  ancient 
world,  and  traces  of  which  are  to  be  found 
in  almost  all  the  old  systems  of  religion. 

It  was  in  the  six  hundredth  year  of  his  age, 
that  Noah,  with  his  family,  was  released  from 
the  ark.  Grateful  for  his  preservation,  he 
erected  an  altar  and  prepared  a sacrifice  of 
thank-offerings  to  the  Deity.  A Masonic 
tradition  says,  that  for  this  purpose  he  made 
use  of  that  stone  of  foundation  which  he  had 
discovered  in  the  subterranean  vault  of  Enoch, 
and  which  he  had  carried  with  him  into  the 
ark.  It  was  at  this  time  that  God  made  his 
covenant  with  Noah,  and  promised  him  that 
the  earth  should  never  again  be  destroyed  by  a 
flood.  Here,  too,  he  received  those  command- 
ments for  the  government  of  himself  and  his 
posterity  which  have  been  called  “the  seven 
precepts  of  the  Noachidae.” 

It  is  to  be  supposed  that  Noah  and  his  im- 
mediate descendants  continued  to  live  for 
many  years  in  the  neighborhood  of  the  moun- 
tain upon  which  the  ark  had  been  thrown 
by  the  subsidence  of  the  waters.  ^ There  is 
indeed  no  evidence  that  the  patriarch  ever 
removed  from  it.  In  the  nine  hundred  and 
fiftieth  year  of  his  age  he  died,  and,  according 
to  the  tradition  of  the  Orientalists,  was  buried 
in  the  land  of  Mesopotamia.  During  that 
period  of  his  fife  which  was  subsequent  to  the 
deluge,  he  continued  to  instruct  his  children 
in  the  great  truths  of  rehgion.  Hence,  Ma- 
sons are  sometimes  called  Noachidie,  or  the 
sons  of  Noah,  to  designate  them,  in  a pecu- 
liar manner,  as  the  preservers  of  the  sacred 
deposit  of  Masonic  truth  bequeathed  to  them 
by  their  great  ancestor;  and  circumstances 
intimately  connected  with  the  transactions  of 
the  immediate  descendants  of  the  patriarch 
are  recorded  in  a degree  which  has  been 
adopted  by  the  Ancient  and  Accepted  Scot- 
tish Rite  under  the  name  of  “Patriarch 
Noachite.” 

The  primitive  teachings  of  the  patriarch, 
which  were  simple  but  comprehensive,  con- 
tinued to  be  preserved  in  the  line  of  the  patri- 
archs and  the  prophets  to  the  days  of  Solo- 
mon, but  were  soon  lost  to  the  other  descend- 
ants of  Noah,  by  a circumstance  to  which  we 
must  now  refer.  After  the  death  of  Noah, 
his  sons  removed  from  the  region  of  Mount 


Ararat,  where,  until  then,  they  had  resided, 
and  “travelling  from  the  East,  found  a plain 
in  the  land  of  Shinar,  and  dwelt  there.”  Here 
they  commenced  the  building  of  a lofty  tower. 
This  act  seems  to  have  been  displeasing  to 
God,  for  in  consequence  of  it,  he  confounded 
their  language,  so  that  one  could  not  under- 
stand what  another  said:  the  result  of  which 
was  that  they  separated  and  dispersed  over 
the  face  of  the  earth  in  search  of  different 
dwelling-places.  With  the  loss  of  the  original 
language,  the  great  truths  which  that  language 
had  conveyed,  disappeared  from  their  minds. 
The  worship  of  the  one  true  God  was  aban- 
doned. A multitude  of  deities  began  to  be 
adored.  Idolatry  took  the  place  of  pure  the- 
ism. And  then  arose  the  Arkite  rites,  or  the 
worship  of  Noah  and  the  Ark,  Sabaism,  or  the 
adoration  of  the  stars,  and  other  superstitious 
observances,  in  all  of  which,  however,  the 
priesthood,  by  their  mysteries  or  initiations 
into  a kind  of  Spurious  Freemasonry,  pre- 
served, among  a multitude  of  errors,  some 
faint  allusions  to  the  truth,  and  retained  just 
so  much  light  as  to  make  their  “darkness  vis- 
ible.” 

Such  are  the  Noachic  traditions  of  Ma- 
sonry, which,  though  if  considered  as  ma- 
terials of  history,  would  be  worth  but  little, 
yet  have  furnished  valuable  sources  of  sym- 
bolisna,  and  in  that  way  are  full  of  wise  in- 
struction. 

Noah,  Precepts  of.  The  precepts  of  the 
patriarch  Noah,  which  were  preserved  as  the 
Constitutions  of  our  ancient  brethren,  are 
seven  in  number,  and  are  as  follows: 

1.  Renounce  all  idols. 

2.  Worship  the  only  true  God. 

3.  Commit  no  murder. 

4.  Be  not  defiled  by  incest. 

5.  Do  not  steal. 

6.  Be  just. 

7.  Eat  no  flesh  with  blood  in  it. 

The  “proselytes  of  the  gate,”  as  the  Jews 
termed  those  who  lived  among  them  without 
undergoing  circumcision  or  observing  the  cere- 
monial law,  were  bound  to  obey  the  seven  pre- 
cepts of  Noah.  The  Talmud  says  that  the 
first  six  of  these  precepts  were  given  originally 
by  God  to  Adam,  and  the  seventh  afterward 
to  Noah.  These  precepts  were  designed  to 
be  obligatory  on  all  the  Noachidae,  or  de- 
scendants of  Noah,  and  consequently,  from 
the  time  of  Moses,  the  Jews  would  not  suffer 
a stranger  to  live  among  them  unless  he  ob- 
served these  precepts,  and  never  gave  quarter 
in  battle  to  an  enemy  who  was  ignorant  of 
them. 

Noffodei.  The  name  of  this  person  is  dif- 
ferently spelled  by  different  writers.  Villani, 
and  after  him  Burnes,  call  him  Noffo  Dei, 
Reghellini  Neffodei,  and  Addison  Nosso  de 
Florentin;  but  the  more  usual  spelling  is  Nof- 
fodei. He  and  Squin  de  Flexian  were  the  first 
to  make  those  false  accusations  against  the 
Knights  Templars  which  led  to  the  downfaU  of 
the  Order.  Naffodei,  who  was  a.  Florentine, 
is  asserted  by  some  writers  to  have  been  an 
apostate  Templar,  who  had  been  condemned 


NOMENCLATURE 


NORN^ 


517 


by  the  Preceptor  and  Chapter  of  France 
to  perpetual  imprisonment  for  impiety  and 
crime.  But  Dupui  denies  this,  and  says  that 
he  nevei  was  a Templar,  but  that,  having  been 
banished  from  his  native  country,  he  had  been 
condemned  to  rigorous  penalties  by  the  Pre- 
vost  of  Paris  for  his  crimes.  For  a history  of 
his  treachery  to  the  Templars,  see  Squin  de 
Flexian. 

Nomenclature.  There  are  several  Ma- 
sonic works,  printed  or  in  manuscript,^  which 
contain  lists  of  the  names  of  degrees  in  Ma- 
sonry. Such  a list  is  called  by  the  French 
writers  a nomenclature.  The  most  important 
of  these  nomenclatures  are  those  of  Peuvret, 
Fustier,  P3U'on,  and  Lemanceau.  Ragon  has 
a nomenclature  of  degrees  in  his  Tuilcur  Gen- 
erate. And  Thory  has  an  exhaustive  and  de- 
scriptive one  in  his  Acta  Latomorum.  Oliver 
also  gives  a nomenclature,  but  an  imperfect 
one,  of  one  hundred  and  fifty  degrees  in  his 
Historical  Landmarks. 

Nomination.  It  is  the  custom  in  some 
Grand  Lodges  and  Lodges  to  nominate  candi- 
dates for  election  to  office,  and  in  others  this 
custom  is  not  adopted.  But  the  practise  of 
nomination  has  the  sanction  of  ancient  usage. 
Thus  the  records  of  the  Grand  Lodge  of  Eng- 
land, under  date  of  June  24,  1717,  tell  us  that 
‘‘before  dinner  the  oldest  Master  Mason  . . . 
in  the  chair  proposed  a list  of  proper  candi- 
dates, and  the  brethren,  by  a majority  of 
hands,  elected  Mr.  Anthony  Saye^ Gentleman, 
Grana  Master  of  Masons.”  {Constitutions, 
1738,  p.  109.)  And  the  present  Consti- 
tution of  the  Grand  Lodge  of  England  re- 
quires that  the  Grand  Master  shall  be  nom- 
inated in  December,  and  the  Grand  Treasurer 
in  September,  but  that  the  election  shall  not 
take  place  until  the  following  March.  Nomi- 
nations appear,  therefore,  to  be  the  correct  Ma- 
sonic practise;  yet,  if  a member  be  elected  to 
any  office  to  which  he  had  not  previously  been 
nominated,  the  election  will  be  valid,  for  a 
nomination  is  not  essential. 

Non-Afflllatlon.  The  state  of  being  un- 
connected by  membership  with  a Lodge. 
(See  Unaffidiated  Mason.) 

Nonesynches.  In  the  Old  Constitutions 
known  as  the  Dowland  MS.  is  found  the 
following  passage:  “St.  Albones  loved  well 
Masons  and  cherished  them  much.  And  he 
made  their  paie  right  good,  ...  for  he  gave 
them  ijs-vjd,  a weeke,  and  iijd.  to  their  non- 
esynches.” This  word,  which  cannot,  in  this 
precise  form,  be  found  in  any  archaic  diction- 
ary, evidently  means  food  or  refreshment,  for 
in  the  parallel  passage  in  other  Constitutions 
the  word  used  is  cheer,  which  has  the  same 
meaning.  The  old  English  word  from  which 
we  get  our  luncheon  is  noonshun,  which  is 
defined  to  be  the  refreshment  taken  at 
noon,  when  laborers  desist  from  work  to  shun 
the  heat.  Of  this,  nonesynches  is  a corrupt 
form. 

Nonis.  A significant  word  in  the  Thirty- 
second  Degree  of  the  Scottish  Rite.  The 
original  old  French  rituals  endeavor  to  ex- 
plain it,  and  say  that  it  and  two  other  words 


in  conjunction  are  formed  out  of  the  initials 
of  the  words  of  a particular  aphorism  which 
has  reference  to  the  secret  arcana  and  “sacred 
treasure”  of  Masonry.  Out  of  several  inter- 
pretations, no  one  can  be  positively  asserted 
as  the  original,  although  the  intent  is  apparent 
to  him  to  whom  the  same  may  lawfully  belong. 
(See  Salix  and  Tengu.) 

Non  nobis.  It  is  prescribed  that  the  motto 
beneath  the  Passion  Cross  on  the  Grand 
Standard  of  a Commandery  of  Knights  Tem- 
plar shall  be  “Non  nobis  Domine  ! non  nobis, 
sed  nomini  tuo  da  Gloriam.”  That  is.  Not 
unto  us,  0 Lord!  not  unto  us,  hut  unto  Thy 
name  give  Glory.  It  is  the  commencement 
of  the  115th  Psahn,  which  is  sung  in  the 
Christian  church  on  occasions  of  thanks- 
giving. It  was  the  ancient  Templar’s  shout 
of  victory. 

Non-Resident.  The  members  of  a Lodge 
who  do  not  reside  in  the  locality  of  a Lodge, 
but  live  at  a great  distance  from  it  in  another 
State,  or,  perhaps,  country,  but  still  continue 
members  of  it,  and  contribute  to  its  support 
by  the  payment  of  Lodge  dues,  are  called 
“non-resident  members.”  Many  Lodges,  in 
view  of  the  fact  that  such  members  enjoy 
none  of  the  local  privileges  of  their  Lodges, 
require  from  them  a less  amount  of  annual' 
payment  than  they  do  from  their  resident 
members. 

Noorthoiick,  John.  The  editor  of  the 
fifth,  and  by  far  the  best,  edition  of  the  Book 
of  Constitutions,  which  was  published  in  1784. 
He  was  the  son  of  Herman  Noorthouck,  a 
bookseller,  and  was  born  in  London  about  the 
year  1746.  Oliver  describes  him  as  “a  clever 
and  intelligent  man,  and  an  expert  Mason.” 
His  literary  pretensions  were,  however,  greater 
than  this  modest  encomium  would  indicate. 
He  was  patronized  by  the  celebrated  printer, 
William  Strahan,  and  passed  nearly  the  whole 
of  his  life  in  the  occupations  of  an  author,  an 
index  maker,  and  a corrector  of  the  press. 
He  was,  besides  his  edition  of  the  Book  of 
Constitutions,  the  writer  of  a History  of  Lon- 
don, 4to,  published  in  1773,  and  an  Historical 
and  Classical  Dictionary,  2 vols.,  8vo,  pub- 
lished in  1776.  To  him  also,  as  well  as  to 
some  others,  has  been  attributed  the  author- 
ship of  a once  popular  book  entitled  The 
Man  after  God^s  own  Heart.  In  1852,  J.  R. 
Smith,  a bookseller  of  London,  advertised 
for  sale  “the  original  autograph  manuscript 
of  the  life  of  John  Noorthouck.”  He  calls 
this  “a  very  interesting  piece  of  autobiog- 
raphy, containing  many  curious  literary 
anecdotes  of  the  last  century,  and  deserving 
to  be  printed.”  Noorthouck  died  in  1816, 
aged  about  seventy  years. 

Normal.  A perpendicular  to  a curve;  and 
included  between  the  curve  and  the  axis  of 
the  abscissas.  Sometimes  a square,  used  by 
Operative  Masons,  for  proving  angles. 

Nornae.  In  the  Scandinavian  Mysteries 
these  were  three  maidens,  known  as  Urd, 
Verdandi,  and  Skuld,  si^ifying  Past,  Present, 
and  Future.  Their  position  is  seated  near  the 
Urdar-wells  under  the  world-tree  Yggdrasil, 


518 


NORTH 


NORTH 


and  there  they  determine  the  fate  of  both 
gods  and  men.  They  daily  draw  water  from 
the  spring,  and  with  it  and  the  surrounding 
clay  sprinkle  the  ash-tree  Yggdrasil,  that  the 
branches  may  not  wither  and  decay. 

North.  The  north  is  Masonically  called 
a place  of  darkness.  The  sun  in  his  progress 
through  the  ecliptic  never  reaches  farther 
than  23°  28'  north  of  the  equator.  A wall 
being  erected  on  any  part  of  the  earth  farther 
north  than  that,  will  therefore,  at  meridian, 
receive  the  rays  of  the  sun  only  on  its  south 
side,  while  the  north  will  be  entirely  in 
shadow  at  the  hour  of  meridian.  The  use  of 
the  north  as  a symbol  of  darkness  is  found, 
with  the  present  interpretation,  in  the  early 
rituals  of  the  last  century.^  It  is  a portion  of 
the  old  sun  worship,  of  which  we  find  so  many 
relics  in  Gnosticism,  in  Hermetic  philosophy, 
and  in  Freemasonry.  The  east  was  the  place 
of  the  sun’s  daily  birth,  and  hence  highly 
revered;  the  north  the  place  of  his  annual 
death,  to  which  he  approached  only  to  lose 
his  vivific  heat,  and  to  clothe  the  earth  in  the 
darkness  of  long  nights  and  the  dreariness 
of  winter. 

However,  this  point  of  the  compass,  or 
place  of  Masonic  darkness,  must  not  be  con- 
strued as  implying  that  in  the  Temple  of  Sol- 
omon no  light  or  ventilation  was  had  from 
this  direction.  The  Talmud,  and  as  well 
Josephus,  allude  to  an  extensive  opening 
toward  the  North,  framed  with  costly  mag- 
nificence, and  known  as  the  great  “Golden 
Window.”  There  were  as  many  openings 
in  the  outer  wall  on  the  north  as  on  the  south 
side.  There  were  three  entrances  through 
the  “ Chel  ” on  the  north  and  six  on  the  south. 
(See  Temple.) 

While  once  within  the  walls  and  Chel  of 
the  Temple  all  advances  were  made  from 
east  to  west,  yet  the  north  side  was  mainly 
used  for  stabling,  slaughtering,  cleansing, 
etc.,  and  contained  the  chambers  of  broken 
knives,  defiled  stones,  of  the  house  of  burn- 
ing, and  of  sheep.  The  Masonic  symbol- 
ism of  the  entrance  of  an  initiate  from  the 
north,  or  more  practically  from  the  north- 
west, and  advancing  toward  _ the  position 
occupied  by  the  corner-stone  in  the  north- 
east, forcibly  calls  to  mind  the  triplet  of 
Homer : 

“Two  marble  doors  unfold  on  either  side; 

Sacred  the  South  by  which  the  gods  descend; 

But  mortals  enter  on  the  Northern  end.” 

So  in  the  Mysteries  of  Dionysos,  the  gate 
of  entrance  for  the  aspirant  was  from  the 
north;  but  when  purged  from  his  corrup- 
tions, he  was  termed  indifferently  new-born 
or  immortal,  and  the  sacred  south  door  was 
thence  accessible  to  his  steps. 

_ In  the  Middle  Ages,  below  and  to  the 
right  of  the  judges  stood  the  accuser,  facing 
north;  to  the  left  was  the  defendant,  in  the 
north  facing  south.  Bro.  George  F.  Fort, 
in  his  Antiquities  of  Freemasonry,  says;  “In 
the  centre  of  the  court^  directly  before  the 
judge,  stood  an  altar  piece  or  shrine,  upon 


which  an  open  Bible  was  displayed.  The 
south,  to  the  right  of  the  justiciaries^  was 
deemed  honorable  and  worthy  for  a plaintiff* 
but  the  north  was  typical  of  a frightful  ana 
diabolical  sombreness.”  Thus,  when  a solemn 
oath  of  purgation  was  taken  in  grievous 
criminal  accusations,  the  accused  turned 
toward  the  north.  “The  judicial  headsman, 
in  executing  the  extreme  penalty  of  out- 
raged justice,  turned  the  convict’s  face 
northward,  or  towards  the  place  whence  em- 
anated the  earliest  dismal  shades  of  night. 
When  Earl  Hakon  bowed  a tremulous  knee 
before  the  deadly  powers  of  Paganism, 
and  sacrificed  his  seven-year-old  child,  he 
gazed  out  upon  the  far-off,  gloomy  nortn. 

“In  Nastrond,  or  shores  of  death,  stood 
a revolting  hall,  whose  portals  opened  toward 
the  north — the  regions  of  night.  North, 
by  the  Jutes,  was  denominated  black  or 
sombre;  the  Frisians  called  it  fear  corner. 
The  gallows  faced  the  north,  and  from  these 
hyperborean  shores  everything  base  and 
terrible  proceeded.  In  consequence  of  this 
belief,  it  was  ordered  that,  in  the  adjudica- 
tion of  a crime,  the  accused  should  be  on 
the  north  side  of  the  court  enclosure.  And 
in  harmony  with  the  Scandinavian  super- 
stition, no  Lodge  of  Masons  illumines  the 
darkened  north  with  a symbolic  light,  whose 
brightness  would  be  unable  to  dissipate  the 
gloom  of  that  cardinal  point  with  which  was 
associated  all  that  was  sinstrous  and  dire- 
ful.” (P.  292.) 

North  Carolina.  The  early  history  of 
Masonry  in  no  State  is  more  uncertain  than 
in  that  of  North  Carolina,  in  consequence 
of  the  carelessness  of  the  autnorities  who  have 
attempted  to  write  its  early  annals.  Thus, 
Robert  Wilhams,  the  Grand  Secretary,  in  a 
letter  written  to  the  Grand  Lodge  of  Ken- 
tucky in  1808,  said  that  “the  Grand  Lodge 
of  North  Carolina  was  constituted  by  Charter 
issued  from  the  Grand  Lodge  of  Scotland  in 
the  year  1761,  signed  by  Henry  Somerset. 
Duke  of  Beaufort  ...  as  Grand  Master;  ana 
attested  by  George  John  Spencer,  Earl  of 
Spencer  ...  as  Grand  Secretary.”  Now  this 
statement  contains  on  its  face  the  evidences 
of  flagrant  error.  1.  The  Duke  of  Beaufort 
never  was  Grand  Master  of  Scotland.  2. 
The  Grand  Master  of  Scotland  in  1761  was 
the  Earl  of  Elgin.  3.  The  Earl  of  Spencer 
never  was  Grand  Secretary  either  of  England 
or  Scotland,  but  Samuel  Spencer  was  Grand 
Secretary  of  the  Grand  Lodge  of  England  from 
1757  to  1767,  and  died  in  1768.  4.  The  Duke 
of  Beaufort  was  not  Grand  Master  of  Eng- 
land in  1761,  but  held  that  office  from  1767 
to  1771.  There  is  no  mention  in  the  printed 
records  of  the  Grand  Lodge  of  England  of 
a Charter  at  any  time  granted  for  a Pro- 
vincial Grand  Lodge  in  North  Carofina. 
But  in  two  lists  of  Lodges  chartered  by  that 
body,  we  find  that  on  August  21,  1767,  a 
Warrant  was  panted  for  the  establishment 
of  “Royal  White  Hart  Lodge,”  at  Halifax, 
in  North  Carolina.  Probably  this  is  the 
true  date  of  the  introduction  of  Masonry 


NORTH 


NOVA 


519' 


into  that  State.  A record  in  the  transactions 
of  the  St.  John’s  Grand  Lodge  of  Massachu- 
setts says  that  on  October  2,  1767,  that 
body  granted  a deputation  to  Thomas  Cooper, 
Master  of  Pitt  County  Lodge,  as  Deputy 
Grand  Master  of  the  province;  but  there  is 
no  evidence  that  he  ever  exercised  the  pre- 
rogatives of  the  office.  Judge  Martin,  in  a 
discourse  delivered  on  June  24,  1789,  says 
that  Joseph  Montford  was  appointed,  toward 
the  year  1769,  as  Provincial  Grand  Master 
by  the  Duke  of  Beaufort,  and  that  in  1771 
he  constituted  St.  John’s  Lodge  at  Newbern. 
This  was  probably  the  true  date  of  the 
Provincial  Grand  Lodge  of  North  Carolina, 
for  in  1787  we  find  nine  Lodges  in  the  terri- 
tory, five  of  which,  at  least,  had  the  provin- 
cial numbers  2,  3,  4,  5,  and  8,  while  the  Royal 
Hart  Lodge  retained  its  number  on  the 
English  Register  as  403,  a number  which 
agrees  with  that  of  the  English  lists  in  my 
possession.  On  December  16,  1787,  a con- 
vention of  Lodges  met  at  Tarborough  and 
organized  the  “Grand  Lodge  of  the  State 
of  North  Carolina,”  electing  Hon.  Samuel 
Johnston  Grand  Master. 

There  was  a Grand  Chapter  in  North 
Carolina  at  an  early  period  in  the  present 
century,  which  ceased  to  exist  about  the 
year  1827;  but  Royal  Arch  Masonry  was 
cultivated  by  four  Chapters  instituted  by 
the  General  Grand  Chapter.  On  June  28, 
1847,  the  Grand  Chapter  was  reorganized.  ^ 

The  Grand  Council  was  organized  in 
June,  1860,  by  Councils  which  had  been 
established  by  Dr.  Mackey,  under  the  au- 
thority of  the  Supreme  Council  of  the  Ancient 
and  Accepted  Scottish  Rite. 

North  Dakota.  As  soon  as  it  was  deter- 
mined by  the  Grand  Lodge  of  Dakota,  at  its 
session,  held  June  11-13,  1889,  that  there 
should  be  a division  of  the  Grand  Lodge  of 
Dakota  to  correspond  with  the  political 
division  of  the  Territory  into  North  and  South 
Dakota,  a convention  was  held  June  12,  1889, 
at  the  city  of  MitcheU,  where  the  Grand  Lodge 
was  in  session,  and  the  following  Lodges  of 
North  Dakota  were  represented,  viz.: 

Shiloh,  No.  8;  Pembina,  No.  10;  Casselton, 
No.  12;  Acacia,  No.  15;  Bismarck,  No.  16; 
Jamestown,  No,  19;  Valley  City,  No.  21; 
Mandan,  No.  23;  Cereal,  No.  29;  Hillsboro, 
No.  32;  Crescent,  No.  36;  Cheyenne  Valley, 
No.  41;  Ellendale,  No.  49;  Sanborn,  No.  51; 
Wahpeton,  No.  58;  North  Star,  No.  59; 
Minto,  No.  60;  Mackey,  No.  63;  Goase  River, 
No.  64;  Hiram,  No.  74;  Minnewaukan,  No. 
75;  Tongue  River,  No.  78;  Bathgate,  No.  80; 
Euclid,  No.  84;  Anchor,  No.  88;  Golden  Val- 
ley, No.  90;  Occidental,  No.  99. 

The  convention  resolved  that  it  was  expe- 
dient to  organize  a Grand  Lodge  for  North 
Dakota.  A constitution  and  by-laws  were 
adopted. 

On  June  13th,  the  first  session  of  the  Grand 
Lodge  was  held  in  the  city  of  Mitchell.  The 
elected  and  appointed  officers  were  present 
and  representatives  of  the  above  twenty 
Lodges. 


North  Star.  This  star  is  frequently  used 
as  a Masonic  symbol,  as  are  the  morning 
star,  the  day  star,  the  seven  stars.  Thus, 
the  morning  star  is  the  forerunner  of  the 
Great  Light  that  is  about  to  break  upon  the 
Lodge;  or,  as  in  the  grade  of  G.  Master 
Architect,  twelfth  of  the  Scottish  system, 
the  initiate  is  received  at  the  hour  “when 
the  day  star  has  risen  in  the  east,  and  the 
north  star  looked  down  upon  the  seven  stars 
that  circle  round  him.”  The  symbolism 
is  truth;  thus,  the  North  star  is  the  pole 
star,  the  Polaris  of  the  mariner,  the  Cyno- 
sura,  that  guides  Masons  over  the  stormy 
seas  of  time.  The  seven  stars  are  the  sym- 
bol of  right  and  justice  to  the  order  and  the 
country. 

Northeast  Corner.  In  the  “Institutes 
of  Menu,”  the  sacred  book  of  the  Brahmans, 
it  is  said:  “If  any  one  has  an  incurable 
disease,  let  hina  advance  in  a straight  path 
towards  the  invincible  northeast  point,  feeding 
on  water  and  air  till  his  mortal  frame  totally 
decays,  and  his  soul  becomes  united  with 
the  supreme.” 

It  is  at  the  sanae  northeast  point  that 
those  first  instructions  begin  in  Masonry 
which  enable  the  true  Mason  to  commence 
the  erection  of  that  spiritual  temple  in 
which,  after  the  decay  of  his  mortal  frame, 
“his  soul  becomes  united  with  the  su- 
preme.” 

In  the  important  ceremony  which  refers 
to  the  northeast  corner  of  the  Lodge,  the 
candidate  becomes  as  one  who  is,  to  all 
outward  appearance,  a perfect  and  upright 
man  and  Mason,  the  representative  of  a 
spiritual  corner-stone,  On  which  he  is  to  erect 
his  future  moral  and  Masonic  edifice. 

This  symbolic  reference  of  the  corner-stone 
of  a material  edifice  to  a Mason  when,  at 
his  first  initiation,  he  commences  the  moral- 
and  intellectual  task  of  erecting  a spiritual 
temple  in  his  heart,  is  beautifully  sustained 
when  we  look  at  all  the  quahties  that  are 
required  to  constitute  a “well-tried,  true, 
and  trusty”  corner-stone.  The  squareness 
of  its  surface,  emblematic  of  morality — its 
cubical  form,  emblematic  of  firmness  and 
stability  of  character — and  the  peculiar  finish 
and  fineness  of  the  material,  emblematic  of 
virtue  and  holiness — show  that  the  ceremony 
of  the  northeast  corner  of  the  Lodge  was  un- 
doubtedly intended  to  portray,  in  the  conse- 
crated language  of  symbolism,  the  necessity 
of  integrity  and  stability  of  conduct,  of  truth- 
fulness and  uprightness  of  character,  and  of 
purity  and  holiness  of  life,  which,  just  at  that 
time  and  in  that  place,  the  candidate  is  most 
impressively  charged  to  maintain. 

Notuma.  A significant  word  in  some  of 
the  high  degrees  of  the  Templar  system. 
It  is  the  anagram  of  Aumont,  who  is  said  to 
have  been  the  first  Grand  Master  of  the 
Templars  in  Scotland,  and  the  restorer  of 
the  Order  after  the  death  of  De  Molay. 

Nova  Scotia.  The  first  Lodge  established 
in  Nova  Scotia  was  at  Annapolis  and  under 
authority  from  Boston  by  the  St.  John’s 


520 


NOVICE 


NUMBERS 


Grand  Lodge  of  Massachusetts.  Under  date 
of  1740  the  minutes  read:  “The  Rt.  Worsh’l 
Grand  Master  granted  a Deputation  at  the 
Petition  of  sundry  Brethren  for  holding  a 
lodge  at  Annapolis  in  Nova  Scotia,  and 
appointed  the  Right  Worshipful  Erasmus 
James  Phillips,  D.G.M.,  there,  who  after- 
ward erected  a Lodge  at  Halifax  and  appointed 
His  Excellency  Edward  Cornwallis  their  first 
Master.”  For  the  next  hundred  years. 
Lodges  were  instituted  and  Provincial  Mas- 
ters appointed  by  England  and  Scotland,  and 
Lodges  alone  without  superior  provincial 
authority  by  Ireland.  In  June,  1866,  an 
independent  Grand  Lodge  was  instituted  and 
recognized  by  most  of  the  Masonic  powers 
of  the  United  States.  But  as  none  of  the 
Lodges  holding  Warrants  from  the  Grand 
Lodge  of  Scotland  would  recognize  it,  a 
subsequent  and  more  satisfactory  arrange- 
ment took  place,  and  on  June  24, 1869,  a Grand 
Lodge  was  organized  by  the  union  of  all  the 
subordinate  Lodges  and  Alexander  Keith 
was  elected  Grand  Master. 

Novice.  1.  The  Second  Degree  of  the 
Illuminati  of  Bavaria.  2.  The  Fifth  Degree 
of  the  Rite  of  Strict  Observance. 

Novice,  Maponne.  That  is  to  say,  a 
female  Mason  who  is  a Novice.  It  is  the 
First  Degree  of  the  Moral  Order  of  the 
Dames  of  Mount  Tabor. 

Novice,  Mythological.  {Novice  Myiho- 
logique.)  The  First  Degree  of  the  Historical 
Order  of  the  Dames  of  Mount  Tabor. 

Novice,  Scottish.  {Novice  Ecossaise.) 
The  First  Degree  of  initiation  in  the  Order  of 
Mount  Tabor. 

Novitiate.  The  time  of  probation,  as 
well  as  of  preparatory  training,  which,  in  all 
religious  orders,  precedes  the  solemn  pro- 
fession at  least  one  year.  By  dispensation 
only  can  the  period  of  time  be  reduced. 
Novices  are  immediately  subject  to  a superior 
called  Master  of  Novices,  and  their  time 
must  be  devoted  to  prayer  and  to  liturgical 
training. 

Nuk-pe-nuk.  The  Egyptian  equivalent 
for  the  expression  “I  am  that  I am.” 

Numbers.  The  symbolism  which  is  de- 
rived from  numbers  was  common  to  the 
Pythagoreans,  the  Kabbalists,  the  Gnostics, 
and  aU  mystical  associations.  Of  all  super- 
stitions, it  is  the  oldest  and  the  most  gen- 
erally diffused.  Allusions  are  to  be  found 
to  it  in  all  systems  of  religion;  the  Jewish 
Scriptures,  for  instance,  abound  in  it,  and 
the  Christian  shows  a share  of  its  influence. 
It  is  not,  therefore,  surprising  that  the  most 
predominant  of  all  symbolism  in  Freemasonry 
is  that  of  numbers. 

The  doctrine  of  numbers  as  symbols  is 
most  familiar  to  us  because  it  formed  the 
fundamental  idea^  of  the  philosophy  of 
Pythagoras.  Yet  it  was  not  original  with 
him,  since  he  brought  his  theories  from 
Egypt  and  the  East,  where  this  numerical 
symbolism  had  always  prevailed.  Jambli- 
•hus  tells  us  {Vit.  Pyth..  c.  28)  that  Pythago- 
ras himself  admitted  tnat  he  had  received 


the  doctrine  of  numbers  from  Orpheus, 
who  taught  that  numbers  were  the  most 
provident  beginning  of  all  things  in  heaven, 
earth,  and  the  intermediate  space,  and  the 
root  of  the  perpetuity  of  Divine  beings,  of 
the  gods  and  of  demons.  From  the  disciples 
of  Pythagoras  we  learn  (for  he  himself 
taught  only  orally,  and  left  no  writings)  that 
his  theory  was  that  numbers  contain  the  ele- 
ments of  all  things,  and  even  of  the  sciences. 
Numbers  are  the  invisible  covering  of  beings 
as  the  body  is  the  visible  one.  They  are  the 
primary  causes  upon  which  the  whole  system 
of  the  universe  rests;  and  he  who  knows  these 
numbers  knows  at  the  same  time  the  laws 
through  which  nature  exists.  The  Pythago- 
reans, said  Aristotle  {Metaph.,  xii.,  8),  make 
all  things  proceed  from  numbers.  Dacier 
{Vie  de  Pyth.),  it  is  true,  denies  that  this 
was  the  doctrine  of  Pythagoras,  and  contends 
that  it  was  only  a corruption  of  his  disciples. 
It  is  an  immaterial  point.  We  know  that 
the  symbolism  of  numbers  was  the  basis 
of  what  is  called  the  Pythagorean  philosophy. 
But  it  would  be  wrong  to  suppose  that  from  it 
the  Masons  derived  their  system,  since  the 
two  are  in  some  points  antagonistic;  the 
Masons,  for  instance,  revere  the  nine  as  a 
sacred  number  of  peculiar  significance,  while 
the  Pythagoreans  looked  upon  it  with  de- 
testation. In  the  system  of  the  Pythagoreans, 
ten  was,  of  all  numbers,  the  most  perfect, 
because  it  symbolizes  the  completion  of  things; 
but  in  Masonic  symbolism  the  number  ten 
is  unknown.  Four  is  not,  in  Masonry,  a num- 
ber of  much  representative  importance;  but 
it  was  sacredly  revered  by  the  Pythago- 
reans as  the  tetractys,  or  figure  derived 
from  the  Jewish  Tetragrammaton,  by  which 
they  swore. 

Plato  also  indulged  in  a theory  of  sym- 
bolic numbers,  and  calls  him  happy  who 
understands  spiritual  numbers  and  per- 
ceives their  mighty  influences.  Numbers, 
according  to  him,  are  the  cause  of  universal 
harmony,  and  of  the  production  of  all  things. 
The  Neoplatonists  extended  and  developed 
this  theory,  and  from  them  it  passed  over 
to  the  Gnostics;  from  them  probably  to  the 
Rosicrucians,  to  the  Hermetic  philosophers, 
and  to  the  Freemasons. 

Cornelius  Agrippa  has  descanted  at  great 
length,  in  his  Occult  Philosophy,  on  the  sub- 
ject of  numbers.  “That  there  lies,”  he 
says,  “wonderful  elScacy  and  virtue  in 
numbers,  as  well  for  good  as  for  evil,  not 
only  the  most  eminent  philosophers  teach, 
but  also  the  Catholic  Doctors.”  And  he 
quotes  St.  Hilary  as  saying  that  the  seventy 
Elders  brought  the  Psalms  into  order  by  the 
efficacy  of  numbers. 

Of  the  prevalence  of  what  are  called 
representative  numbers  in  the  Old  and  New 
Testament,  there  is  abundant  evidence. 
“However  we  may  explain  it,”  says  Dr. 
Mahan  {Palmoni,  p.  67),  “certain  numerals 
in  the  Scriptures  occur  so  often  in  connection 
with  certain  classes  of  ideas,  that  we  are 
naturally  led  to  associate  the  one  with  the 


NUMERATION 


NYCTAZONTES 


521 


other.  This  is  more  or  less  admitted  with 
regard  to  the  numbers  Seven,  Twelve,  Forty, 
Seventy,  and  it  may  be  a few  more.  The 
Fathers  were  disposed  to  admit  it  with  regard 
to  many  others,  and  to  see  in  it  the  marks  of 
a supernatural  design.” 

Among  the  Greeks  and  the  Romans  there 
was  a superstitious  veneration  for  certain 
numbers.  The  same  practise  is  found  among 
all  the  Eastern  nations;  it  entered  more  or 
less  into  all  the  ancient  systems  of  philoso- 
phy; constituted  a part  of  all  the  old  relig- 
ions; was  accepted  to  a great  extent  by  the 
early  Christian  Fathers;  constituted  an  im- 
portant part  of  the  Kabbala;  was  adopted 
by  the  Gnostics,  the  Rosicrucians,  and  all 
the  mystical  societies  of  the  Middle  Ages; 
and  finally  has  carried  its  influence  into 
Freemasonry. 

The  respect  paid  by  Freemasons  to  certain 
numbers,  all  of  which  are  odd,  is  founded 
not  on  the  belief  of  any  magical  virtue, 
but  because  they  are  assumed  to  be  the  types 
or  representatives  of  ^ certain  ideas.  That 
is  to  say,  a number  is  in  Masonry  a symbol, 
and  no  more.  It  is  venerated,  not  because 
it  has  any  supernatural  efficacy,  as  thought 
the  Pythagoreans  and  others,  but  because 
it  has  concealed  within  some  allusion  to  a 
sacred  object  or  holy  thought,  which  it 
symbolizes.  The  number  three,  for  instance, 
like  the  triangle,  is  a symbol;  the  number 
nine,  like  the  triple  triangle,  another.  The 
Masonic  doctrine  of  sacred  numbers  must 
not,  therefore,  be  confounded  with  the 
doctrine  of  numbers  which  prevailed  in  other 
systems. 

The  most  important  symbolic  or  sacred 
numbers  in  Masonry  are  three,  five,  seven, 
nine,  twenty-seven,  and  eighty-one.  Their 
interpretation  will  be  found  under  their 
respective  titles. 

Numeration  by  Letters.  There  is  a 
Kabbalistical  process  especially  used  in  the 
Hebrew  language,  but  sometimes  applied  to 
other  languages,  for  instance,  to  the  Greek, 
by  which  a mystical  meaning  of  a word  is 
deduced  from  the  numerical  value  of  the 
words  of  which  it  is  composed,  each  letter 
of  the  alphabet  being  equivalent  to  a number. 
Thus  in  Hebrew  the  name  of  God,  H'',  JAH, 
is  equivalent  to  15,  because  *•  = 10  and  n = 5, 
and  15  thus  becomes  a sacred  number.  In 
Greek,  the  Kabbalistic  word  Abraxas,  or 
a^pa^as,  is  made  to  symbolize  the  solar  year 
of  365  days,  because  the  sum  of  the  value  of 
the  letters  of  the  word  is  365;  thus,  a = l, 
/3=2,  p = 100,  0=1,  1=60,  0=1,  and  s=200. 
To  facihtate  these  Kabbalistic  operations, 


which  are  sometimes  used  in  the  high  and 
especially  the  Hermetical  Masonry,  the 


Hebrew. 


Greek. 


1 

A,  a 

1 

2 

B,^ 

2 

8 

r,7 

3 

4 

4 

5 

E,e 

6 

6 

z,C 

6 

7 

H,7 

8 

8 

e,e 

9 

9 

I, « 

10 

10 

K ' 

20 

20 

80 

30 

40 

40 

N,  v 

50 

50 

60 

60 

0,  0 

70 

70 

n,  TT 

80 

80 

V,p 

100 

90 

2,  f, 

200 

100 

T,r 

300 

200 

Y,  V 

400 

800 

500 

400 

x,;i: 

600 

700 

Q,  a 

800 

numerical  value  of  the  Hebrew  and  Greek 
letters  is  here  given. 

Nun.  (Heb.  pi,  a fish,  in  S3a‘iac  an 
inkhorn.)  The  Chaldaic  and  hieroglyphic 
form  of  this  Hebrew  letter  was  like  Fig.  1, 
and  the  Egyptian  like  Fig.  2,  signifying 


Fig.  1. 


Fig.  2. 


fishes  in  any  of  these  forms.  Joshua  was 
the  son  of  Nun,  or  a fish,  the  deliverer  of 
Israel.  As  narrated  of  the  Noah  in  the 
Hindu  account  of  the  deluge,  whereby  the 
forewarning  of  a fish  caused  the  construction 
of  an  ark  and  the  salvation  of  one  family  of 
the  human  race  from  the  flood  of  waters. 
(See  Beginnings  of  History,  by  Lenormant.) 

Nursery.  The  first  of  the  three  classes 
into  which  Weishaupt  divided  his  Order  of 
Illuminati,  comprising  three  degrees.  (See 
Illuminati.) 

Nyaya.  The  name  of  the  second  of  the  three 
great  systems  of  ancient  Hindu  philosophy. 

Nyctazontes.  An  ancient  sect  who  praised 
God  by  day,  but  rested  in  quiet  and  pre- 
sumed security  during  the  night. 


522 


O 


OATH 


O 


O.  The  j5fteenth  letter  in  the  English 
and  in  most  of  the  Western  alphabets.  The 
corresponding  letter  in  the  Hebrew  and 
Phoenician  alphabets  was  called  Ayn^  that 
is,  eye;  the  primitive  form  of  the  Phoenician 
letter  being  the  rough  picture  of  an  eye,  or 
a circle  with  a dot  in  the  center.  This  dot 
will  be  observed  in  ancient  MSS., 
but  being  dropped  the  circle  forms 
the  letter  O.  The  numerical  value 
is  70,  and  in  Hebrew  is  formed  thus, 
2?,  the  hieroglyphic  being  a plant, 
as  well  as  at  times  a circle  or  an  eye. 

Oak  Apple,  Society  of  the.  Instituted 
about  1658,  and  lapsed  under  the  disturb- 
ances in  England  during  the  reign  of  James 

11.,  but  it  lingered  among  the  Stuart  ad- 
herents for  many  years. 

Oannes.  The  earliest  instructor  of  man 
in  letters,  sciences,  and 
arts,  especially  in  archi- 
A tecture,  geometry,  bot- 
any,  and  agriculture,  and 
^ in  all  other  useful  knowl- 
edge,  was  the  fish  god 
Oannes  (myth).  This 
universal  teacher,  accord- 
ing  to  Berossus,  appeared 
Persian  Gulf, 
Jm  bordering  on  Babylonia, 

if  and,  although  an  animal, 

was  endowed  with  reason 
and  great  knowledge. 

the  creature  was  that  of  a fish,  having  a 
human  head  beneath  that  of  a fish,  and  feet 
like  unto  a man.  This  personage  conversed 
with  men  during  the  day,  but  never  ate 
with  them.  At  Kouyunjik  there  was  a 
colossal  statue  of  the  fish-god  Oannes.  The 
following  is  from  the  Book  of  Enoch  (vol. 

11.,  p.  154):  “The  Masons  hold  their  grand 
festival  on  the  day  of  St.  John,  not  knowing 
that  therein  they  merely  signify  the  fish-god 
Oannes,  the  first  Hermes  and  the  first 
founder  of  the  Mysteries,  the  first  messenger 
to  whom  the  Apocalypse  was  given,  and 
whom  they  ignorantly  confound  with  the 
fabulous  author  of  the  common  Apocalypse. 
The  sun  is  then  (midsummer  day)  in  its  great- 
est altitude.  In  this  the  Naros  is  commemor- 
ated.” 

Oath.  In  the  year  1738,  Clement  XII., 
at  that  time  Pope  of  Rome,  issued  a bull  of 
excommunication  against  the  Freemasons, 
and  assigned,  as  the  reason  of  his  condem- 
nation, that  the  Institution  confederated 
persons  of  all  religions  and  sects  in  a mys- 
terious bond  of  union,  and  compelled  them  to 
secrecy  by  an  oath  taken  on  the  Bible,  accom- 
panied by  certain  ceremonies,  and  the  im- 
precation of  heavy  punishments. 

This  persecution  of  the  Freemasons,  on 
account  of  their  having  an  obligatory  prom- 
ise of  secrecy  among  their  ceremonies,  has 
not  been  confined  to  the  Papal  see.  We 


shall  find  it  existing  in  a sect  which  we 
should  suppose,  of  all  others,  the  least  likeW 
to  follow  in  the  footsteps  of  a Roman  pontiff. 
In  1757,  the  Associate  Synod  of  Seceders 
of  Scotland  adopted  an  act,  concerning  what 
they  called  “the  Mason  oath,”  in  which  it  is 
declared  that  all  persons  who  shall  refuse  to 
make  such  revelations  as  the  Kirk  Sessions 
may  require,  and  to  promise  to  abstain  from 
all  future  connection  with  the  Order,  “shall 
be  reputed  under  scandal  and  incapable  of 
admission  to  sealing  ordinances,”  or  as  Pope 
Clement  expressed  it,  be  “ipso  facto  ex- 
communicated.” 

In  the  preamble  to  the  act,  the  Synod 
assign  the  reasons  for  their  objections  to 
this  oath,  and  for  their  ecclesiastical  censure 
of  all  who  contract  it.  These  reasons  are: 
“That  there  were  very  strong  presumptions, 
that,  among  Masons,  an  oath  of  secrecy  is 
administered  to  entrants  into  their  society, 
even  imder  a capital  penalty,  and  before 
any  of  those  things,  which  they  swear  to 
keep  secret,  be  revealed  to  them;  and  that 
they  pretend  to  take  some  of  these  secrets 
from  the  Bible;  besides  other  things  which 
are  ground  of  scruple  in  the  manner  of  swear- 
ing the  said  oath.” 

These  have,  from  that  day  to  this,  consti- 
tuted the  sum  and  substance  of  the  objec- 
tions to  the  obligation  of  Masonic  secrecy, 
and,  for  the  purpose  of  brief  examination, 
they  may  be  classed  under  the  following 
heads: 

First.  It  is  an  oath. 

Secondly.  It  is  administered  before  the 
secrets  are  communicated. 

Thirdly.  It  is  accompanied  by  certain 
superstitious  ceremonies. 

Fourthly.  It  is  attended  by  a penalty. 

Fifthly.  It  is  considered,  by  Masons,  as 
paramount  to  the  obligations  of  the  laws 
of  the  land. 

In  replying  to  these  statements,  it  is  evi- 
dent that  the  conscientious  Freemason 
labors  under  great  disadvantage.  He  is  at 
every  step  restrained  by  his  honor  from 
either  the  denial  or  admission  of  his  adver- 
saries in  relation  to  the  mysteries  of  the 
Craft.  But  it  may  be  granted,  for  the  sake 
of  argument,  that  every  one  of  the  first 
four  charges  is  true,  and  then  the  inquiry 
will  be  in  what  respect  they  are  offensive  or 
immoral. 

First.  The  oath  or  promise  cannot,  in 
itself,  be  sinful,  unless  there  is  something 
immoral  in  the  obligation  it  imposes.  Sim- 
ply to  promise  secrecy,  or  the  performance 
of  any  good  action,  and  to  strengthen  this 
promise  by  the  solemnity  of  an  oath,  is 
not,  in  itself,  forbidden  by  any  Divine  or 
human  law.  Indeed,  the  infirmity  of  hu- 
man nature  demands,  in  many  instances, 
the  sacred  sanction  of  such  an  attestation; 
and  it  is  continually  exacted  in  the  transac- 
tions of  man  with  man,  without  any  notion 


OATH 


OATH 


523 


of  sinfulness.  Where  the  time,  and  place, 
and  circumstances  are  unconnected  with 
levity,  or  profanity,  or  crime,  the  adminis- 
tration of  an  obligation  binding  to  secrecy, 
or  obedience,  or  veracity,  or  any  other  virtue, 
and  the  invocation  of  Deity  to  witness,  and 
to  strengthen  that  obhgation,  or  to  punish 
its  violation,  is  incapable,  by  any  perversion 
of  Scripture,  of  being  considered  a criminal 
act. 

Secondly.  The  objection  that  the  oath 
is  administered  before  the  secrets  are  made 
known,  is  sufficiently  absurd  to  provoke  a 
smile.  The  purposes  of  such  an  oath  would 
be  completely  frustrated,  by  revealing  the 
thing  to  be  concealed  before  the  promise 
of  concealment  was  made.  In  that  case,  it 
would  be  optional  with  the  candidate  to 
give  the  obligation,  or  to  withhold  it,  as 
best  suited  his  inclinations.  If  it  be  con- 
ceded that  the  exaction  of  a solemn  promise 
of  secrecy  is  not,  in  itself,  improper,  then 
certainly  the  time  of  exacting  it  is  before 
and  not  after  the  revelation. 

Dr.  Harris  {Masonic  Discourses,  Disc. 
IX.,  p.  184)  has  met  this  objection  in  the 
following  language: 

“What  the  ignorant  call  ‘the  oath,’  is 
simply  an  obhgation,  covenant,  and  prom- 
ise, exacted  previously  to  the  divulging  of 
the  specialties  of  the  Order,  and  our  means 
of  recognizing  each  other;  that  they  shall 
be  kept  from  the  knowledge  of  the  world, 
lest  their  original  intent  should  be  thwarted, 
and  their  benevolent  purport  prevented. 
Now,  pray,  what  harm  is  , there  in  this?  Do 
you  not  all,  when  you  have  anything  of  a 
private  natme  which  you  are  wilhng  to 
confide  in  a particular  friend,  before  you  tell 
him  what  it  is,  demand  a solemn  promise  of 
secrecy?  And  is  there  not  the  utmost  pro- 
priety in  knowing  whether  your  friend  is  de- 
termined to  conceal  your  secret,  before  you 
presume  to  reveal  it?  Your  answer  confutes 
your  cavil.” 

Thirdly.  The  objection  that  the  oath  is 
accompanied  by  certain  superstitious  cere- 
monies does  not  seem  to  be  entitled  to  much 
weight.  Oaths,  in  all  countries  and  at  aU 
times,  have  been  accompanied  by  peculiar 
rites,  intended  to  increase  the  solemnity 
and  reverence  of  the  act.  The  ancient 
Hebrews,  when  they  took  an  oath,  placed 
the  hand  beneath  the  thigh  of  the  person 
to  whom  they  swore.  Sometimes  the  an- 
cients took  hold  of  the  horns  of  the  altar, 
and  touched  the  sacrificial  fire,  as  in  the 
league  between  Latinus  and  ^Eneas,  where 
the  ceremony  is  thus  deacribed  by  Virgil: 

“Tango  aras;  mediosque  ignes,  et  numina, 
tester.” 

Sometimes  they  extended  the  right  hand  to 
heaven,  and  swore  by  earth,  sea,  and  stars. 
Sometimes,  as  among  the  Romans  in  pri- 
vate contracts,  the  person  swearing  laid  his 
hand  upon  the  hand  of  the  party  to  whom 
he  swore.  In  all  solemn  covenants  the  oath 
was  accompanied  by  a sacrifice;  and  some 


of  the  hair  being  cut  from  the  victim’s 
head,  a part  of  it  was  given  to  all  present, 
that  each  one  might  take  a share  in  the 
oath,  and  be  subject  to  the  imputation. 
Other  ceremonies  were  practised  at  various 
times  and  in  different  countries,  for  the 
purpose  of  throwing  around  the  act  of  at- 
testation an  increased  amount  of  awe  and 
respect.  The  oath  is  equally  obligatory 
without  them;  but  they  have  their  signifi- 
cance, and  there  can  be  no  reason  why  the 
Freemasons  should  not  be  allowed  to  adopt 
the  mode  most  pleasing  to  themselves  of 
exacting  their  promises  or  confirming  their 
covenants. 

Fourthly.  It  is  objected  that  the  oath  is 
attended  with  a penalty  of  a serious  or 
capital  nature.  If  this  be  the  case,  it  does 
not  appear  that  the  expression  of  a penalty 
of  any  nature  whatever  can  affect  the  pur- 
port or  augment  the  solemnity  of  an  oath, 
which  is,  in  fact,  an  attestation  of  God  to 
the  truth  of  a declaration,  as  a witness  and 
avenger;  and  hence  every  oath  includes  in 
itself,  and  as  its  very  essence,  the  covenant 
of  God’s  wrath,  the  heaviest  of  all  penal- 
ties, as  the  necessary  consequence  of  its  vio- 
lation. A writer,  in  reply  to  the  Synod  of 
Scotland  {Scot’s  Mag.,  October,  1757),  quotes 
the  opinion  of  an  eminent  jurist  to  this  effect: 

“It  seems  to  be  certain  that  every  promis- 
sory oath,  in  whatever  form  it  may  be  con- 
ceived, whether  explicitly  or  implicitly,  vir- 
tually contains  both  an  attestation  and  an 
obsecration;  for  in  an  oath  the  execration 
supposes  an  attestation  as  a precedent,  and 
the  attestation  infers  an  execration  as  a 
necessary  consequence. 

“Hence,  then,  to  the  believer  in  a super- 
intending Providence,  every  oath  is  an  affir- 
mation, negation,  or  promise,  corroborated  by 
the  attestation  of  the  Divine  Being.”  This 
attestation  includes  an  obsecration  of  Divine 
punishment  in  case  of  a violation,  and  it  is, 
therefore,  a matter  of  no  moment  whether 
this  obsecration  or  penalty  be  expressed  in 
words  or  only  imphed;  its  presence  or  absence 
does  not,  in  any  degree,  alter  the  nature  of  the 
obligation.  If  in  any  promise  or  vow  made  by 
Masons,  such  a penalty  is  inserted,  it  may 
probably  be  supposed  that  it  is  used  only  with 
a metaphorical  and  paraphrastical  signifi- 
cation, and  for  the  purpose  of  symbohe  or  his- 
torical allusion.  Any  other  interpretation 
but  this  would  be  entirely  at  variance  with 
the  opinions  of  the  most  intelligent  Masons, 
who,  it  is  to  be  presumed,  best  know  the  intent 
and  meaning  of  their  own  ceremonies. 

Fifthly.  The  last,  and,  indeed,  the  most 
important  objection  urged  is,  that  these  oaths 
are  construea  by  Masons  as  being  of  higher 
obligation  than  the  law  of  the  land.  It  is  in 
vain  that  this  charge  has  been  repeatedly  and 
indignantly  denied;  it  is  in  vain  that  Masons 
point  to  the  integrity  of  character  of  thou- 
sands of  eminent  men  who  have  been  mem- 
bers of  the  Fraternity;  it  is  in  vain  that  they 
recapitulate  the  order-loving  and  law-fearing 
regulations  of  the  Institution;  the  charge  is 


524 


OATH 


OATH 


renewed  with  untiring  pertinacity,  and  be- 
lieved with  a credulity  that  owes  its  birth  to 
rancorous  prejudice  alone.  To  repeat  the 
denial  is  but  to  provoke  a repetition  of  the 
charge.  The  answer  is,  however,  made  by 
one  who,  once  a Mason,  was  afterward  an  op- 
ponent and  an  avowed  enemy  of  the  Institu- 
tion, W.  L.  Stone  {Letters  on  Masonry  and 
Anti-Masonry,  Let.  VII.,  p.  69),  who  uses  the 
following  language: 

“Is  it,  then,  to  be  beheved  that  men  of 
acknowledged  talents  and  worth  in  public 
stations,  and  of  virtuous  and,  frequently, 
religious  habits,  in  the  walks  of  private  hfe, 
with  the  Holy  Bible  in  their  hands — which 
they  are  solemnly  pledged  to  receive  as  the 
rule  and  guide  of  their  faith  and  practice — and 
under  the  grave  and  positive  charge  from  the 
officer  administering  the  obhgation,  that  it  is 
to  be  taken  in  strict  subordination  to  the  civil 
laws — can  understand  that  obligation,  what- 
ever may  be  the  pecuUarities  of  its  phrase- 
ology, as  requiring  them  to  countenance  vice 
and  criminality  even  by  silence?  Can  it  for  a 
moment  be  supposed  that  the  hundreds  of 
eminent  men,  whose  patriotism  is  unques- 
tioned, and  the  exercise  of  whose  talents  and 
virtues  has  shed  a lustre  upon  the  church  his- 
tory of  our  country,  and  who,  by  their  walk 
and  conversation,  have,  in_  their  own  hves, 
illustrated  the  beauty  of  holiness?  Is  it  to  be 
credited  that  the  tens  of  thousands  of  those 
persons,  ranking  among  the  most  intelligent 
and  virtuous  citizens  of  the  most  moral  and 
enlightened  people  on  earth — is  it,  I ask,  pos- 
sible that  any  portion  of  this  community  can, 
on  calm  reflection,  believe  that  such  men  have 
oaths  upon  their  consciences  binding  them  to 
eternal  silence  in  regard  to  the  guilt  of  any 
man  because  he  happens  to  be  a Freemason, 
no  matter  what  be  the  grade  of  offence, 
whether  it  be  the  picking  of  a pocket  or  the 
shedding  of  blood?  It  does  really  seem  to  me 
impossible  that  such  an  opinion  could,  at  any 
moment,  have  prevailed,  to  any  considerable 
extent,  amongst  reflecting  and  intelligent  cit- 
izens.” 

Oath,  Corporal.  The  modern  form  of 
taking  an  oath  is  by  placing  the  hands  on  the 
Gospels  or  on  the  Bible.  The  corporate,  or 
corporal  cloth,  is  the  name  of  the  Hnen  cloth  on 
which,  in  the  Roman  Catholic  Church,  the 
sacred  elements  consecrated  as  “the  body_  of 
our  Lord”  are  placed.  Hence  the  expression 
corporal  oath  originated  in  the  ancient  custom 
of  swearing  while  touching  the  corporal  cloth. 
Relics  were  sometimes  made  use  of.  The 
laws  of  the  Allemanni  (cap.  657)  direct  that  he 
who  swears  shall  place  his  hand  upon  the 
coffer  containing  the  rehcs.  The  idea  being 
that  something  sacred  must  be  touched  by 
the  hand  of  the  jurator  to  give  validity  to  the 
oath,  in  time  the  custom  was  adopted  of  sub- 
stituting the  holy  Gospels  for  the  corporal 
cloth  or  the  relics,  though  the  same  title  was 
retained.  Haydn  {Diet,  of  Dates)  says  that 
the  practise  of  swearing  on  the  Gospels  pre- 
vailed in  England  as  early  as  a.d.  528.  The 
laws  of  the  Lombards  repeatedly  mention  the 


custom  of  swearing  on  the  Gospels.  The 
sanction  of  the  church  was  given  at  an  early 
period  to  the  usage.  Thus,  in  the  history  of 
the  Council  of  Constantinople  (Anno  381),  it 
is  stated  that  “George,  the  well-beloved  of 
God,  a deacon  and  keeper  of  the  records,  hav- 
ing touched  the  Holy  Gospels  of  God,  swore 
in  this  manner,”  etc.  And  a similar  practise 
was  adopted  at  the  Council  of  Nice,  fifty-six 
years  before.  The  custom  of  swearing  on 
the  book,  thereby  meaning  the  Gospels,  was 
adopted  by  the  Medieval  gild  of  Freemasons, 
and  allusions  to  it  are  found  in  all  the  Old  Con- 
stitutions. Thus  in  the  York  MS.,  No.  1, 
about  the  year  1600,  it  is  said,  “These 
charges  . . . you  shall  well  and  truly  keep  to 
your  power;  so  help  you  God  and  by  the  con- 
tents of  that  book.”  And  in  the  Grand 
Lodge  MS.,  No.  1,  in  1583  we  find  this: 
“These  charges  ye  shall  keepe,  so  healpe  you 
God,  and  your  haly  dome  and  by  this  booke 
in  your  hande  unto  your  power.”  The  form 
of  the  ceremony  required  that  the  corporal 
oath  should  be  taken  with  both  hands  on  the 
book,  or  with  one  hand,  and  then  always  the 
right  hand. 

Oath  of  the  Gild.  The  oath  that  was  ad- 
ministered in  the  English  Freemasons’  gild  of 
the  Middle  Ages  is  first  met  with  in  the  Har- 
leian  MS.,  No.  1942,  written  about  the  year 
1670.  The  31st  article  prescribes:  “Thatnoe 
person  shall  bee  accepted  a Free  Mason,  or 
know  the  secrets  of  the  said  Society,  until  hee 
hath  first  taken  the  oath  of  secrecy  hereafter 
following: 

“I,  A.  B.  Doe,  in  the  presence  of  Almighty 
God  and  my  Fellowes  and  Brethren  here  pres- 
ent, promise  and  declare  that  I will  not  at  any 
time  hereafter,  by  any  act  or  circumstance 
whatsoever,  directly  or  indirectly,  pubhsh, 
discover,  reveale,  or  make  knowne  any  of  the 
secrets,  priviledges  or  counsells  of  the  Fra- 
ternity or  fellowship  of  Free  Masonry,  which  at 
this  time,  or  any  time  hereafter,  shall  be  made 
knowne  unto  mee;  soe  helpe  mee  God  and  the 
holy  contents  of  this  booke.”  In  the  Roberts 
Constitutions,  pubhshed  in  1722,  this  oath, 
substantially  in  the  same  words,  is  for  the 
first  time  printed  with  the  amendment  of 
“privities”  for  “priviledges.” 

Oath,  Tiler’s.  Before  any  strange  and 
unknown  visitor  can  gain  admission  into  a 
Masonic  Lodge,  he  is  required  in  America  to 
take  the  following  oath : 

“I,  A.  B.,  do  hereby  and  hereon  solemnly 
and  sincerely  swear  that  I have  been  regularly 
initiated,  passed,  and  raised  to  the  sublime 
degree  of  a Master  Mason  in  a just  and  legally 
constituted  Lodge  of  such;  that  I do  not  now 
stand  suspended  or  expelled;  and  know  of  no 
reason  why  I should  not  hold  Masonic  com- 
munication with  my  brethren.” 

It  is  called  the  “Tiler’s  oath,”  because  it  is 
usually  taken  in  the  Tiler’s  room,  and  was 
formerly  administered  by  that  officer,  whose 
duty  it  is  to  protect  the  Lodge  from  the  ap- 
proach of  unauthorized  visitors.  It  is  now 
administered  by  the  committee  of  examina- 
tion, and  not  only  he  to  whom  it  is  adminis- 


OB 


OBLIGATION 


525 


tered,  but  he  who  administers  it,  and  all  who 
are  present,  must  take  it  at  the  same  time.  It 
is  a process  of  purgation,  and  each  one  present, 
the  visitor  as  weU  as  the  members  of  the 
Lodge,  is  entitled  to  know  that  all  the  others 
are  legally  qualified  to  be  present  at  the  eso- 
teric examination  which  is  about  to  take 
place.  [This  custom  is  unknown  in  English 
Masonry.] 

OB.  A Masonic  abbreviation  of  the  word 
Obligation,  sometimes  written  O.  B. 

Obed.  (Heb.  serving.)  One  of  nine 
favored  officials,  selected  by  Solomon  after 
the  death  of  H.  Abif. 

Obedience.  The  doctrine  of  obedience  to 
constituted  authority  is  strongly  inculcated  in 
all  the  Old  Constitutions  as  necessary  to  the 
preservation  of  the  association.  In  them  it  is 
directed  that  “every  Mason  shall  prefer  his 
elder  and  put  him  to  worship.”  Thus  the 
Master  Mason  obeys  the  order  of  his  Lodge, 
the  Lodge  obeys  the  mandates  of  the  Grand 
Lodge,  and  the  Grand  Lodge  submits  to  the 
landmarks  and  the  old  regulations.  The 
doctrine  of  passive  obedience  and  non-re- 
sistance in  politics,  however  much  it  may  be 
supposed  to  be  inimical  to  the  progress  of  free 
institutions,  constitutes  undoubtedly  the  great 
principle  of  Masonic  government.  Such  a 
principle  would  undoubtedly  lead  to  an  un- 
bearable despotism,  were  it  not  admirably 
modified  and  controlled  by  the  compensating 
principle  of  appeal.  The  first  duty  of  every 
Mason  is  to  obey  the  mandate  of  the  Master. 
But  if  that  mandate  should  have  been  unlaw- 
ful or  oppressive,  he  will  find  his  redress  in  the 
Grand  Lodge,  which  will  review  the  case  and 
render  justice.  This  spirit  of  instant  obedi- 
ence and  submission  to  authority  constitutes 
the  great  safeguard  of  the  Institution.  Free- 
masonry more  resembles  a military  than  a po- 
Mtical  organization.  The  order  must  at  once 
be  obeyed;  its  character  and  its  consequences 
may  be  matters  of  subsequent  inquiry.  The 
Masonic  rule  of  obedience  is  like  the  nautical, 
imperative:  “Obey  orders,  even  if  you  break 
owners.” 

Obedience  of  a Grand  Body.  Obedience, 

used  in  the  sense  of  being  under  the  jurisdic- 
tion, is  a technicality  borrowed  only  recently 
by  Masonic  authorities  from  the  French, 
where  it  has  always  been  regularly  used.  Thus 
“the  Grand  Lodge  has  addressed  a letter  to  all 
the  Lodges  of  its  obedience”  means  “to  all  the 
Lodges  under  its  jurisdiction.”  In  French, 
toutes  les  Loges  de  sou  obedience.”  It 
comes  originally  from  the  usage  of  the  Middle 
Ages,  in  the  Low  Latin  of  which  obedientia 
meant  the  homage  which  a vassal  owed  to  his 
lord.  In  the  ecclesiastical  language  of  the 
same  period,  the  word  signified  the  duty  or 
office  of  a monk  toward  his  superior. 

Obelisk.  The  obelisk  is  a quadrangular, 
monolithic  column,  diminishing  upward,  with 
the  sides  gently  inclined,  but  not  so  as  to  ter- 
minate in  a pointed  apex,  but  to  form  at  the 
top  a flattish,  pyramidal  figure,  by  which  the 
whole  is  finished  off  and  brought  to  a point. 
It  was  the  most  common  species  of  monument 


in  ancient  Egypt,  where  they  are  still  to  be 
found  in  great  numbers,  the  sides  being  cov- 
ered with  hieroglyphic  inscriptions.  Obelisks 
were,  it  is  supposed,  originally  erected  in 
honor  of  the  sun  god.  Pliny  says  (Holland’s 
trans.),  “The  kings  of  Egypt  in  times  past 
made  of  this  stone  certain  long  beams,  which 
they  called  obelisks,  and  consecrated  them 
unto  the  sun,  whom  they  honored  as  a god; 
and,  indeed,  some  resemblance  they  carry  of 
sunbeams.”  In  continental  Masonry  the 
monument  in  the  Master’s  De^ee  is  often 
made  in  the  form  of  an  obelisk,  with  the  letters 
M.  B.  inscribed  upon  it.  And  this  form  is 
appropriate,  because  in  Masonic,  as  in  Chris- 
tian, iconography  the  obelisk  is  a symbol  of 
the  resurrection. 

Objections  to  Freemasonry.  The  prin- 
cipal objections  that  have  been  urged  by  its 
opponents  to  the  Institution  of  Freemasonry 
may  be  arranged  under  six  heads:  1.  Its 
secrecy;  2.  The  exclusiveness  of  its  charity; 
3.  Its  admission  of  unworthy  members;  4. 
Its  claim  to  be  a religion;  5.  Its  ad- 
ministration of  unlawful  oaths;  and,  6.  Its 
puerility  as  a system  of  instruction.  Each 
of  these  objections  is  replied  to  in  this  work 
under  the  respective  heads  of  the  words  which 
are  italicized  above. 

Obligated.  To  he  obligated,  in  Masonic 
language,  is  to  be  admitted  into  the  covenant 
of  Masonry.  “An  obligated  Mason  ” is  tau- 
tological, because  there  can  be  no  Mason 
who  is  not  an  obligated  one. 

Obligation.  The  solemn  promise  made  by 
a Mason  on  his  admission  into  any  degree  is 
technically  called  his  obligation.  In  a legal 
sense,  obligation  is  synonymous  with  duty. 
Its  derivation  shows  its  true  meaning,  for  the 
Latin  word  obligatio  literally  signifies  a tying 
or  binding.  The  obligation  is  that  which  binds 
a man  to  do  some  act,  the  doing  of  which  thus 
becomes  his  duty.  By  his  obligation,  a Mason 
is  bound  or  tied  to  his  Order.  Hence  the 
Romans  called  the  military  oath  which  was 
taken  by  the  soldier  his  obligation,  and, 
too,  it  is  said  that  it  is  the  obligation  that 
makes  the  Mason.  Before  that  ceremony, 
there  is  no  tie  that  binds  the  candidate  to  the 
Order  so  as  to  make  him  a part  of  it;  after  the 
ceremony,  the  tie  has  been  completed,  and  the 
candidate  becomes  at  once  a Mason,  entitled 
to  aU  the  rights  and  privileges  and  subject  to 
all  the  duties  and  responsibilities  that  enure 
in  that  character.  The  jurists  have  divided 
obligations  into  imperfect  and  perfect,  or  nat- 
ural and  civil.  In  Masonry  there  is  no  such 
distinction.  The  Masonic  obligation  is  that 
moral  one  which,  although  it  cannot  be  en- 
forced by  the  courts  of  law,  is  binding  on  the 
party  who  makes  it,  in  conscience  and  accord- 
ing to  moral  justice.  It  varies  in  each  degree, 
but  in  each  is  perfect.  Its  different  clauses, 
in  which  different  duties  are  prescribed,  are 
called  its  points,  which  are  either  affirmative 
or  negative,  a division  like  that  of  the  pre- 
cepts of  the  Jewish  law.  _ The  affirmative 
points  are  those  which  require  certain  acts  to 
be  performed;  the  negative  points  are  those 


526 


OBLONG 


OFFICERS 


which  forbid  certain  other  acts  to  be  done. 
The  whole  of  them  is  preceded  by  a general 
point  of  secrecy,  common  to  all  the  degrees, 
and  this  point  is  called  the  tie. 

OblouK  Square.  A parallelogram,  or 
four-sided  figure,  all  of  whose  angles  are  equal, 
but  two  of  whose  sides  are  longer  than  the 
others.  [Of  course  the  term  “oblong  sguai’e” 
is  strictly  without  any  meaning,  but  it  is  used 
to  denote  two  squares  joined  together  to  form 
a rectangle.] 

This  is  the  symbolic  form  of  a Masonic 
Lodge,  and  it  finds  its  prototype  in  many  of 
the  structures  of  our  ancient  brethren.  The 
ark  of  Noah,  the  camp  of  the  Israelites,  the 
Ark  of  the  Covenant,  the  Tabernacle,  and, 
lastly,  the  Temple  of  Solomon,  were  all  oblong 
squares.  (See  Ground-Floor  of  the  Lodge.) 

Oboth.  Ventriloquism.  It  will  be  found 
so  denominated  in  the  Septuagint  version, 
Isaiah  xxix.  3,  also  xix.  3. 

Obrack,  Hlbernus.  Grand  Master  of  the 
Order  of  the  Temple  in  1392,  according  to  the 
chronology  of  the  Strict  Observance  of  Ger- 
many. 

Obserrance,  Clerks  of  Strict.  See 

Clerks  of  Strict  Observance. 

Observance,  Lax.  See  Lax  Observance. 

Observance,  Eelaied.  {Observance  Re- 
lacMe.)  This  is  the  term  by  which  Ragon 
translates  the  lata  observantia  or  lax  observ- 
ance applied  by  the  disciples  of  Von  Hund  to 
the  other  Lodges  of  Germany.  Ragon  {Orth. 
Magon.,  p.  236)  calls  it  incorrectly  a Rite,  and 
confounds  it  with  the  Clerks  of  Strict  Ob- 
servance. (See  Lax  Observance.) 

Observance,  Strict.  See  Strict  Observance^ 
Rite  of. 

Obverse.  In  numismatics  that  side  of  a 
coin  or  medal  which  contains  the  principal 
figure,  generally  a face  in  profile  or  a full  or 
haK-length  figure,  is  called  the  obverse. 

Occasional  Lodge.  A temporary  Lodge 
convoked  by  a Grand  Master  for  the  purpose 
of  making  Masons,  after  which  the  Lodge  is 
dissolved.  The  phrase  was  first  used  by  An- 
derson in  the  second  edition  of  the  Book  of 
Constitutions,  and  is  repeated  by  subsequent 
editors.  To  make  a Mason  in  an  Occasional 
Lodge  is  equivalent  to  making  him  “at  sight.” 
But  any  Lodge,  called  temporarily  by  the 
Grand  Master  for  a specific  purpose  and  im- 
mediately afterward  dissolved,  is  an  Occa- 
sional Lodge.  Its  organization  as  to  officers, 
and  its  regulations  as  to  ritual,  must  be  the 
same  as  in  a permanent  and  properly  war- 
ranted Lodge.  (See  Sight,  Making  Masons  at.) 

Occult  Masonry.  Ragon,  in  his  Ortho- 
doxie  Magonnique,  proposes  the  establishment 
of  a Masonic  system,  which  he  calls  “Occult 
Masonry.”  It  consists  of  three  degrees,  which 
are  the  same  as  those  of  Ancient  Craft  Ma- 
sonry, only  that  all  the  symbols  are  inter- 
preted after  alchemical  principles.  It  is,  in 
fact,  the  application  of  Masonic  S5rmbolism  to 
Hermetic  symbolism — two  things  that  never 
did,  according  to  Hitchcock,  materially  differ. 

Occult  Sciences.  This  name  is  given  to 
the  sciences  of  alchemy,  magic,  and  astrology. 


which  existed  in  the  Middle  Ages.  Many  of 
the  speculations  of  these  so-called  sciences 
were  in  the  eighteenth  century  made  use  of 
in  the  construction  of  the  high  degrees.  We 
have  even  a “Hermetic  Rite”  which  is  based 
on  the  dogmas  of  alchemy. 

Occupied  Territory.  A state  or  kingdom 
where  there  is  a Grand  Lodge  organization 
and  subordinate  Lodges  working  under  it  is 
said  to  be  occ^ied  territory,  and,  by  the 
American  and  English  law,  all  other  Grand 
Lodges  are  precluded  from  entering  in  it  and 
exercising  jurisdiction.  (See  Jurisdiction  of  a 
Grand  Lodge.) 

Octagon.  The  regular  octagon  is  a geo- 
metrical figure  of  eight  equal  sides  and  angles. 
It  is  a favorite  form  in  Christian  ecclesiology, 
and  most  of  the  Chapter-Houses  of  the  ca- 
thedrals in  England  are  eight  sided.  It  is 
sometimes  used  in  rituals  of  Knights  of 'Malta, 
and  then,  like  the  eight-pointed  cross  of  the 
same  Order,  is  referred  symbolically  to  the 
eight  beatitudes  of  our  Savior. 

Odd  Numbers.  In  the  numerical  philos- 
ophy of  the  Pythagoreans,  odd  numbers 
were  male  and  even  numbers  female.  It  is 
wrong,  however,  to  say,  as  Oliver  and  some 
otliers  after  him  have,  that  odd  numbers  were 
perfect,  and  even  numbers  imperfect.  The 
combination  of  two  odd  numbers  would  make 
an  even  number,  which  was  the  most  perfect. 
Hence,  in  the  Pythagorean  system,  4,  made  by 
the  combination  of  1 and  3,  and  10,  by 
the  combination  of  3 and  7,  are  the  most  per- 
fect of  all  numbers.  Herein  the  Pythagorean 
differs  from  the  Masonic  system  of  numerals. 
In  this  latter  all  the  sacred  numbers  are  odd, 
such  as  3,  5,  7,  9,  27,  and  81.  Thus  it  is  evi- 
dent that  the  Masonic  theory  of  sacred  num- 
bers was  derived,  not,  as  it  has  been  supposed, 
from  the  school  of  Pythagoras,  but  from  a 
much  older  system. 

Odem.  (Heb.  p“lX.)  The  carnelian  or 
agate  in  the  high  priest’s  breastplate.  It  was 
of  a red  color,  and  claimed  to  possess  medical 
qualities. 

Odin.  The  chief  Scandinavian  deity  and 
father  of  Balder,  which  see.  The  counter- 
part of  Hermes  and  Mercury  in  the  Egyptian 
and  Roman  mythologies.  Odin  and  his 
brothers  Vili  and  Ve,  the  sons  of  Boer,  or  the 
fii’st-born,  slew  Ymir  or  Chaos,  and  from  his 
body  created  the  world.  As  ruler  of  heaven, 
he  sends  daily  his  two  black  ravens.  Thought 
and  Memory,  to  gather  tidings  of  all  that  is 
being  done  throughout  the  world. 

Offenses,  Masonic.  See  Crimes,  Masonic. 
Offerings,  The  Three  Grand.  See  Ground 
Floor  of  the  Lodge. 

Officers.  The  officers  of  a Grand  Lodge, 
Grand  Chapter,  or  other  Supreme  body  in 
Masonry,  are  divided  into  Grand  and  Subor- 
dinate; the  former,  who  are  the  Grand  and 
Deputy  Grand  Master,  the  Grand  Wardens 
and  Grand  Treasurer,  Secretary,  and  Chap- 
lain, are  also  sometimes  called  the  Digni- 
taries, The  officers  of  a Lodge  or  Chapter  are 
divided  into  the  Elected  and  the  Appointed, 
the  former  in  America  being  the  Master, 


OFFICERS’ 


OLIVER 


527 


Wardens,  Treasurer,  and  Secretary,  while  in 
England  only  the  Master  and  Treasurer  are 
elected. 

Officers’  Jewels.  See  Jewels,  Official. 

Office,  Tenure  of.  In  Masonry  the  ten- 
ure of  every  office  is  not  only  for  the  time  for 
which  the  incumbent  was  elected  or  appointed, 
but  extends  to  the  day  on  which  his  successor 
is  installed.  During  the  period  which  elapses 
from  the  election  of  that  successor  until  his 
installation,  the  old  officer  is  technically  said 
to  "hold  over.” 

Ocmius.  The  Druidical  name  for  Her- 
cules, who  is  represented  with  numberless  fine 
chains  proceeding  from  the  mouth  to  the  ears 
of  other  people,  hence  possessing  the  powers  of 
eloquence  and  persuasion. 

OhcbEloah.  mbx  3nK.  Love  of  God.  This 
and  Ohib  Karobo,  Love  of  our  Neighbor,  are 
the  names  of  the  two  supports  of  the  Ladder 
of  Kadosh.  Collectively,  they  allude  to  that 
Divine  passage,  " Thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart,  and  with  all  thy  soul, 
and  with  all  thy  mind.  This  is  the  first  and 
great  commandment.  And  the  second  is  like 
unto  it.  Thou  shalt  love  thy  neighbor  as  thy- 
self. On  these  two  commandments  hang  all 
the  law  and  the  prophets.”  Hence  the  Lad- 
der of  Kadosh  is  supported  by  these  two 
Christian  commandments. 

Oheh  Karobo.  See  Oheh  Eloah. 

Okio.  Freemasonry  was  introduced  into 
Ohio  early  in  the  present  century.  On  Jan- 
uary 4,  1808,  a convention  of  delegates  from 
the  five  Lodges  then  in  the  State  met  at  Chilli- 
cothe,  and  on  January  7th  organized  a Grand 
Lodge,  electing  Rufus  Putnam  first  Grand 
Master.  The  Grand  Chapter  of  Ohio  was 
organized  in  1816,  the  Grand  Council  in  1829, 
and  the  Grand  Commandery  in  1843. 

Oklahoma.  The  Grand  Lodge  of  Okla- 
homa was  organized  at  a convention  of  ten 
Lodges,  holding  warrants  from  the  Grand 
Lodge  of  Indian  Territory,  held  at  Oklahoma 
City,  November  10,  1892,  when  after  electing 
Grand  Officers,  who  were  installed  at  a special 
communication  of  the  Grand  Lodge  of  Indian 
Territory,  the  Grand  Lodge  was  opened  and 
a constitution  adopted.  The  first  annual 
communication  was  held  at  El  Reno,  February 
14,  1893.  February  10,  1909,  the  Grand 
Lodges  of  Oklahoma  and  Indian  Territory 
were  merged  together  under  the  title  of 
"The  Grand  Lodge  of  Ancient  Free  and  Ac- 
cepted Masons  of  the  State  of  Oklahoma.” 

[W.  J.  A.l 

OU.  The  Hebrews  anointed  their  kings, 
prophets,  and  high  priests  with  oil  mingled 
with  the  richest  spices.  They  also  anointed 
themselves  with  oil  on  all  festive  occasions, 
whence  the  expression  in  Psalm  xlv.  7,  "God 
hath  anointed  thee  with  the  oil  of  gladness.” 
(See  Com,  Wine  and  Oil.) 

Old  Charges.  See  Manuscripts,  Old. 

Old  Man.  Old  men  in  their  dotage  are  by 
the  laws  of  Masonry  disqualified  for  initiation. 
For  the  reason  of  this  law,  see  Dotage. 

Old  Regulations.  The  regulations  for  the 
government  of  the  Craft,  which  were  first  com-  j 


piled  by  Grand  Master  Payne  in  1720,  and  ap- 
proved by  the  Grand  Lodge  in  1721  were  pub- 
lished by  Anderson  in  1723,  in  tlie  fii’st  edition 
of  the  Book  of  Constitutions,  under  the  name  of 
General  Regulations.  lii  1738  Anderson  pub- 
lished a second  edition  of  the  Book  of  Constitu- 
tions, and  inserted  these  regulations  under  the 
name  of  Old  Regulations,  placing  in  an  oppo- 
site column  the  alterations  which  had  been 
made  in  them  by  the  Grand  Lodge  at  different 
times  between  1723  and  1737,  and  called  these 
New  Regulations.  When  Dermott  published 
his  Ahiman  Rezon,  or  Book  of  Constitutions  of 
the  rival  Grand  Lodge,  he  adopted  Anderson’s 
plan,  publishing  in  two  columns  the  Old  and 
the  New  Regulations.  But  he  made  some  im- 
portant changes  in  the  latter  to  accommodate 
the  policy  of  his  own  Grand  Lodge.  The  Old 
Regulations,  more  properly  known  as  the 
"General  Regulations  of  1722,”  are  recog- 
nized as  the  better  authority  in  questions  of 
Masonic  law. 

Olive.  In  a secondary  sense,  the  olive 
plant  is  a symbol  of  peace  and  victory;  but  in 
its  primary  sense,  like  all  the  other  sacred 
plants  of  antiquity,  it  was  a symbol  of  resur- 
rection and  immortality.  Hence  in  the  An- 
cient Mysteries  it  was  the  analogue  of  the 
Acacia  of  Freemasonry. 

Olive-Branch  In  the  East,  Brotherhood 
of  the.  A new  Order,  which  was  proposed  at 
Bombay,  in  1845,  by  Dr.  James  Burnes,  the 
author  of  a History  of  the  Knights  Templar, 
who  was  then  the  Provincial  Grand  Master  of 
India  for  Scotland.  It  was  intended  to  pro- 
vide a substitute  for  native  Masons  for  the 
chivalric  degrees,  from  which,  on  account  of 
their  religious  faith,  they  were  excluded.  It 
consisted  of  three  classes,  Novice,  Companion, 
and  Officer.  For  the  first,  it  was  requisite 
that  the  candidate  should  have  been  initiated 
into  Masonry;  for  the  second,  that  he  should 
be  a Master  Mason;  and  for  the  third  it  was 
recommended,  but  not  imperatively  required, 
that  he  should  have  attained  the  Royal  Arch 
Degree.  The  badge  of  the  Order  was  a dove 
descending  wdth  a green  olive-branch  in  its 
mouth.  The  new  Order  was  received  with 
much  enthusiasm  by  the  most  distinguished 
Masons  of  India,  but  it  did  not  secure  a per- 
manent existence. 

Oliver,  George.  The  Rev.  George  Oliver, 
D.D.,  one  of  the  most  distinguished  and 
learned  of  English  Masons,  was  descended 
from  an  ancient  Scottish  family  of  that  name, 
some  of  whom  came  into  England  in  the  time 
of  James  I.,  and  settled  at  Clipstone  Parle, 
Nottinghamshire.  He  was  the  eldest  son  of 
the  Rev.  Samuel  Oliver,  rector  of  Lambley, 
Nottinghamshire,  and  Elizabeth,  daughter  of 
George  Whitehead,  Esq.  He  was  born  at 
Pepplewick,  November  5,  1782,  and  received 
a liberal  education  at  Nottingham.  In  1803, 
when  but  twenty-one  years  of  age,  he  was 
elected  second  master  of  the  grammar  school 
at  Caiston,  Lincoln.  In  1809  he  was  ap- 
pointed to  the  head  mastership  of  King  Ed- 
ward’s Grammar  School  at  Great  Grimsby. 
In  1813  he  entered  holy  orders  in  the  Church 


528 


OLIVER 


OLIVER 


of  England;  and  was  ordained  a deacon.  The 
subsequent  year  he  was  made  a priest.  In  the 
spring  of  1815,  Bishop  Tomhne  collated  him  to 
tlie  living  of  Clee,  his  name  being  at  the  time 
placed  on  the  boards  of  Trinity  College,  Cam- 
bridge, as  a ten-year  man  by  Dr.  Bayley,  Sub- 
dean of  Lincoln  and  examining  Chaplain  to 
the  Bishop.  In  the  same  year  he  was  ad- 
mitted as  Surrogate  and  a Steward  of  the  Cleri- 
cal Fund.  In  1831,  Bishop  Kaye  gave  him 
the  living  of  Scopwick,  which  he  held  to  the 
time  of  his  death.  He  graduated  as  Doctor  of 
Divinity  in  1836,  being  then  rector  of  Wolver- 
hampton, and  a prebendary  of  the  collegiate 
church  at  that  place,  both  of  which  positions 
had  been  presented  to  him  by  Dr.  Hobart, 
Dean  of  Westminster.  In  1846  the  Lord 
Chancellor  conferred  on  him  the  rectory  of 
South  Hykeham,  which  vacated  the  incum- 
bency of  Wolverhampton.  At  the  age  of 
seventy-two  Dr.  Oliver’s  physical  powers 
began  to  fail,  and  he  was  obliged  to  confine 
the  charge  of  his  parishes  to  the  care  of  cur- 
ates, and  he  passed  the  remaining  years  of  his 
life  in  retirement  at  Lincoln.  In  1805  he  had 
married  Mary  Ann,  the  youngest  daughter  of 
Thomas  Beverley,  Esq.,  by  whom  he  left  five 
children.  He  died  March  3,  1867,  at  East- 
gate,  Lincoln. 

To  the  literary  world  Dr.  Oliver  was  well 
known  as  a laborious  antiquary,  and  his  works 
on  ecclesiastical  antiquities  during  fifty 
ears  of  his  life,  from  fifty-five,  earned  for 
im  a high  reputation.  Of  these  works  the 
most  important  were,  History  and  Antiquities 
of  the  Collegiate  Church  of  Beverley,  History  and 
Antiquities  of  the  Collegiate  Church  of  Wolver- 
hampton, History  of  the  Conventual  Church  of 
Grimsby,  Monumental  Antiquities  of  Grimsby, 
History  of  the  Gild  of  the  Holy  Trinity,  Slea- 
ford, Letters  on  the  Druidical  Remains  near 
Lincoln,  Guide  to  the  Druidical  Temple  at  Not- 
tingham and  Remains  of  Ancient  Britons  be- 
tween Lincoln  and  Sleaford. 

But  it  is  as  the  most  learned  Mason  and  the 
most  indefatigable  and  copious  Masonic  au- 
thor of  his  age  that  Dr.  Oliver  principally 
claims  our  attention.  He  had  inherited  a love 
of  Freemasonry  from  his  father,  the  Rev. 
Samuel  OHver,  who  was  an  expert  Master  of 
the  work,  the  Chaplain  of  his  Lodge,  and  who 
contributed  during  a whole  year,  from  1797 
to  1798,  an  original  Masonic  song  to  be  sung 
on  every  Lodge  night.  His  son  has  repeatedly 
acknowledged  his  indebtedness  to  him  for 
valuable  i:^ormation  in  relation  to  Masonic 
usages. 

Dr.  Oliver  was  initiated  by  his  father,  in  the 
year  1801,  in  St.  Peter’s  Lodge,  in  the  city  of 
Peterborough.  He  was  at  that  time  but 
nineteen  years  of  age,  and  was  admitted  by 
dispensation  during  his  minority,  according 
to  the  practise  then  prevailing,  as  a lewis,  or 
the  son  of  a Mason. 

Under  the  tuition  of  his  father,  he  made 
much  progress  in  the  rites  and  ceremonies 
then  in  use  among  the  Lodges.  He  read  with 
great  attention  every  Masonic  book  within 
his  reach,  and  began  to  collect  that  store  of 


knowledge  which  he  afterward  used  with  so 
much  advantage  to  the  Craft. 

Soon  after  his  appointment  as  head  mas- 
ter of  King  Edward’s  Grammar  School  at 
Grimsby,  he  established  a Lodge  in  the  bor- 
ough, the  chair  of  which  he  occupied  for  four- 
teen years.  So  strenuous  were  his  exertions 
for  the  advancement  of  Masonry,  that  in  1812 
he  was  enabled  to  lay  the  first  stone  of  a Ma- 
sonic hall  in  the  town,  where,  three  years  be- 
fore, there  had  been  scarcely  a Mason  residing. 

About  this  time  he  was  exalted  as  a Royal 
Arch  Mason  in  the  Chapter  attached  to  the 
Rodney  Lodge  at  Kingston-on-Hull.  In  Chap- 
ters and  Consistories  connected  with  the 
same  Lodge  he  also  received  the  high  degrees 
and  those  of  Masonic  Knighthood.  In  1813, 
he  was  appointed  a Provincial  Grand  Steward ; 
in  1816,  Provincial  Grand  Chaplain;  and  in 
1832,  Provincial  Deputy  Grand  Master  of  the 
Province  of  Lincolnshire.  These  are  all  the 
'official  honors  that  he  received,  except  that  of 
Past  Deputy  Grand  Master,  conferred,  as  an 
honorary  title,  by  the  Grand  Lodge  of  Massa- 
chusetts. In  the  year  1840,  Dr.  Crucefix  had 
undeservedly  incurred  the  displeasure  of  the 
Grand  Master,  the  Duke  of  Sussex.  Dr. 
Oliver,  between  whom  and  Dr.  Crucefix  there 
had  always  been  a warm  personal  friendship, 
assisted  in  a public  demonstration  of  the  Fra- 
ternity in  honor  of  his  friend  and  brother. 
This  involved  him  in  the  odium,  and  caused 
the  Provincial  Grand  Master  of  Lincolnshire, 
Bro.  Charles  Tenn3^son  D’Eyncourt,  to  re- 
quest the  resignation  of  Dr.  Oliver  as  his 
Deputy.  He  complied  with  the  resignation, 
and  after  that  time  withdrew  from  all  active 
participation  in  the  labors  of  the  Lodge.  The 
transaction  was  not  considered  by  any  means 
as  creditable  to  the  independence  of  character 
or  sense  of  justice  of  the  Provincial  Grand 
Master,  and  the  Craft  very  generally  ex- 
ressed  their  indignation  of  the  course  which 
e had  pursued,  and  their  warm  appreciation 
of  the  Masonic  services  of  Dr.  Oliver.  In 
1844,  this  appreciation  was  marked  by  the 
presentation  of  an  offering  of  plate,  which  had 
been  very  generally  subscribed  for  by  the 
Craft  throughout  the  kingdom. 

Dr.  Oliver’s  first  contribution  to  the  litera- 
ture of  Freemasonry,  except  a few  Masonic 
sermons,  was  a work  entitled  The  Antiquities 
of  Freemasonry,  comprising  illustrations  of  the 
five  Grand  Periods  of  Masonry,  from  the  Crea- 
tion of  the  World  to  the  Dedication  of  King  Sol- 
omon’s Temple,  which  was  published  in  1823. 
His  next  production  was  a httle  work  entitled 
The  Star  in  the  East,  intended  to  show,  from 
the  testimony  of  Masonic  writers,  the  con- 
nection between  Freemasonry  and  religion. 
In  1841  he  published  twelve  lectures  on  the 
Signs  and  Symbols  of  Freemasonry,  in  which 
he  went  into  a learned  detail  of  the  history 
and  signification  of  all  the  recognized  sj^mbols 
of  the  Order.  His  next  important  contribu- 
tion to  Freemasonry  was  The  History  of  Initi- 
ation in  twelve  lectures;  comprising  a detailed 
account  of  the  Rites  and  Ceremonies,  Doctrines 
and  Discipline,  of  all  the  Secret  and  Mysterious 


OLIVER 


ON 


529 


Institutions  of  the  Ancient  World,  published  in 
1840.  The  professed  object  of  the  author  was 
to  show  the  resemblances  between  these  an- 
cient systems  of  initiation  and  the  Masonic, 
and  to  trace  them  to  a common  origin;  a 
theory  which,  under  some  modification,  has 
been  very  generally  accepted  by  Masonic 
scholars. 

Following  this  was  The  Theocratic^  Philoso^ 
-phy  of  Freemasonry,  a highly  interesting  work, 
in  which  he  discusses  the  speculative  charac- 
ter of  the  Institution.  A History  of  Freema- 
sonry from  1829  to  1840  has  proved  a valuable 
appendix  to  the  work  of  Preston,  an  edition 
of  which  he  had  edited  in  the  former  year. 
His  next  and  most  important,  most  inter- 
esting, and  most  learned  production  was  his 
Historical  Landmarks  and  other  Evidences  of 
Freemasonry  Explained.  No  work  with  such 
an  amount  of  facts  in  reference  to  the  Masonic 
system  had  ever  before  been  published  by  any 
author.  It  will  forever  remain  as  a monument 
of  his  vast  research  and  his  extensive  read- 
ing. But  it  would  be  no  brief  task  to  enumer- 
ate merely  the  titles  of  the  many  works  which 
he  produced  for  the  instruction  of  the  Craft. 
A few  of  them  must  suffice.  These  are  the 
Revelations  of  a Square,  a sort  of  Masonic  ro- 
mance, detailing,  in  a fictitious  form,  many  of 
the  usages  of  the  last  centuries,  with  anecdotes 
of  the  principal  Masons  of  that  period;  The 
Golden  Remains  of  the  Early  Masonic  Writers, 
in  5 volumes,  each  of  which  contains  an  inter- 
esting introduction  by  the  editor;  The  Book  of 
the  Lodge,  a useful  manual,  intended  as  a guide 
to  the  ceremonies  of  the  Order;  The  Syrnhol  of 
Glory,  intended  to  show  the  object  and  end  of 
Freemasonry;  A Mirror  for  the  Johannite 
Masons,  in  which  he  discusses  the  question  of 
the  dedication  of  Lodges  to  the  two  Saints 
John;  The  Origin  and  Insignia  of  the  Royal 
Arch  Degree,  a title  which  explains  itseK;  A 
Dictionary  of  Symbolic  Masonry,  by  no  means 
the  best  of  his  works.  Almost  his  last  contri- 
bution to  Masonry  was  his  Institutes  of  Ma- 
sonic Jurisprudence,  a book  in  which  he  ex- 
pressed views  of  law  that  did  not  meet  with 
the  universal  concurrence  of  his  English  read- 
ers. Besides  these  elaborate  works.  Dr. 
Oliver  was  a constant  contributor  to  the  early 
volumes  of  the  London  Freemasons'  Quarterly 
Review,  and  published  a valuable  article,  “On 
the  Gothic  Constitutions,”  in  the  American 
Quarterly  Review  of  Freemasonry. 

The  great  error  of  Dr.  Oliver,  as  a Masonic 
teacher,  was  a too  easy  credulity  or  a too  great 
warmth  of  imagination,  which  led  him  to  ac- 
cept without  hesitation  the  crude  theories  of 
previous  writers,  and  to  recognize  documents 
and  legends  as  unquestionably  authentic 
whose  truthfulness  subsequent  researches 
have  led  most  Masonic  scholars  to  doubt  or  to 
deny.  His  statements,  therefore,  as  to  the 
origin  or  the  history  of  the  Order,  have  to  be 
received  with  many  grains  of  allowance.  Yet 
it  must  be  acknowledged  that  no  writer  in  the 
English  language  has  ever  done  so  much  to 
elevate  the  scientific  character  of  Freema- 
sonry. 


Dr.  Oliver  was  in  fact  the  founder  of  what 
may  be  called  the  literary  school  of  Masonry. 
Bringing  to  the  study  of  the  Institution  an 
amount  of  archeological  learning  but  seldom 
sm’passed,  an  inejdiaustible  fund  of  mul- 
tifarious reading,  and  all  the  laborious  re- 
searches of  a genuine  scholar,  he  gave  to  Free- 
masonry a literary  and  philosophic  character 
which  has  induced  many  succeeding  scholars 
to  devote  themselves  to  those  studies  which 
he  had  made  so  attractive.  While  his  errone- 
ous theories  and  his  fanciful  speculations  will 
be  rejected,  the  form  and  direction  that  he  has 
given  to  Masonic  speculations  will  remain, 
and  to  him  must  be  accredited  the  enviable 
title  of  the  Father  of  Anglo-Saxon  Masonic  Lit- 
erature. 

In  reference  to  the  personal  character  of  Dr. 
Oliver,  a contemporary  journalist  (Stanford 
Mercury)  has  said  that  he  was  of  a kind  and 
genial  disposition,  charitable  in  the  highest 
sense  of  the  word,  courteous,  affable,  self- 
denying,  and  beneficent;  humble,  unassum- 
ing, and  unaffected;  ever  ready  to  oblige,  easy 
of  approach,  and  amiable,  yet  firm  in  the  right. 

Dr.  Oliver’s  theory  of  the  system  of  Free- 
masonry may  be  briefly  stated  in  these  words: 
He  believed  that  the  Order  was  to  be  found 
in  the  earliest  periods  of  recorded  history.  It 
was  taught  by  Seth  to  his  descendants,  and 
practised  by  them  under  the  name  of  Primi- 
tive or  Pure  Freemasonry.  It  passed  over  to 
Noah,  and  at  the  dispersion  of  mankind  suf- 
fered a division  into  Pure  and  Spurious.  Pure 
Freemasonry  descended  through  the  Patri- 
archs to  Solomon,  and  thence  on  to  the  present 
day.  The  Pagans,  although  they  had  slight 
glimmerings  of  the  Masonic  truths  which  had 
been  taught  by  Noah,  greatly  corrupted  them, 
and  presented  in  their  mysteries  a system  of 
initiation  to  which  he  gave  the  name  of  the 
Spurious  Freemasonry  of  Antiquity.  These 
views  he  had  developed  and  enlarged  and 
adorned  out  of  the  similar  but  less  definitely 
expressed  teachings  of  Hutchinson.  Like 
that  writer  also,  while  freely  admitting  the 
principle  of  religious  tolerance,  he  contended 
for  the  strictly  Christian  character  of  the  In- 
stitution, and  that,  too,  in  the  narrowest  sec- 
tarian view,  since  he  believed  that  the  earliest 
symbols  taught  the  dogma  of  the  Trinity,  and 
that  Christ  was  meant  by  the  Masonic  refer- 
ence to  the  Deity  under  the  title  of  Great 
Architect  of  the  Universe. 

Omega.  See  Alpha  and  Omega. 

Omnifle  Word.  The  Tetragrammaton  is 
so  called  because  of  the  omnific  powers  attrib- 
uted by  the  Kabbalists  to  its  possession  and 
true  pronunciation.  (See  Tetragrammaton.) 
The  term  is  also  applied  to  the  most  significant 
word  in  the  Royal  Arch  system. 

On.  This  is  a significant  word  in  Royal 
Arch  Masonry,  and  has  been  generally  ex- 
plained as  being  the  name  by  which  Jehovah 
was  worshiped  among  the  Egyptians.  As 
this  has  been  recently  denied,  and  the  word 
asserted  to  be  only  the  name  of  a city  in 
Egypt,  it  is  proper  that  some  inquiry  should 
be  made  into  the  authorities  op  the  subject. 


35 


530 


ON 


ONTARIO 


The  first  mention  of  On  in  the  Bible  is  in  the 
history  of  Joseph,  to  whom  Pharaoh  gave  “to 
wife  Asenath.  the  daughter  of  Poti-pherah, 
priest  of  On,’^  The  city  of  On  was  in  Lov/er 
Egypt,  between  the  Nile  and  the  Red  Sea, 
and  “adorned,”  says  Philippson,  “by  a gor- 
geous temple  of  the  sun,  in  which  a numerous 
priesthood  officiated.” 

The  investigations  of  modern  Eg5q)tologists 
have  shown  that  this  is  an  error.  On  was  the 
name  of  a city  where  the  sun-god  was  wor- 
shiped, but  On  was  not  the  name  of  that  god. 

Champollioin,  in  his  Dictionnaire  Egyptien, 
^ ^ gives  the  phonetic  characters, 

^ with  the  figurative  symbols  of 

a serpent  and  disk,  and  a seated 
figure,  as  the  name  of  the  sun-god.  Now,  of 
these  two  characters,  the  upper  one  has  the 
power  of  R,  and  the  lower  of  A,  and  hence  the 
name  of  the  god  is  Ra.  And  this  is  the  con- 
current testimony  of  Bunsen,  Lepsius,  Glid- 
don,  and  all  recent  authorities. 

But  although  On  was  really  the  name  of  a 
city,  the  founders  of  the  Royal  Arch  had,  with 
the  lights  then  before  them,  assumed  that  it 
was  the  name  of  a god,  and  had  so  incorpo- 
rated it  with  their  system.  With  better  light 
than  theirs,  we  can  no  longer  accept  their 
definition;  yet  the  word  may  still  be  retained 
as  a symbol  of  the  Egyptian  god.  I know  not 
who  has  power  to  reject  it;  and  if  scholars 
preserve,  outside  of  the  symbolism,  the  true 
interpretation,  no  harm  will  be  done.  It  is 
not  the  only  significant  word  in  Masonry 
whose  old  and  received  meaning  has  been 
shown  to  be  incorrect,  and  sometimes  even 
absurd.  Higgins  (Celt.  Druids,  171)  quotes 
an  Irish  commentator  as  showing  that  the 
name  AIN  or  ON  was  the  name  of  a triad  of 
gods  in  the  Irish  language.  “All  etymolo- 
gists,” Higgins  continues,  “have  supposed  the 
word  On  to  mean  the  sun ; but  how  the  name 
arose  has  not  before  been  explained.”  In 
another  work  {Anac.alypsis,  vol.  i.,  p.  109), 
Higgins  makes  the  following  important  re- 
marks: “Various  definitions  are  given  of  the 
word  ON ; but  they  are  all  unsatisfactory.  It 
is  written  in  the  Old  Testament  in  two  ways, 
aun,  and  an.  It  is  usually  rendered  in 
English  by  the  word  On.  This  word  is  sup- 
posed to  mean  the  sun,  and  the  Greeks  trans- 
lated it  by  the  word  ifjKios,  or  Sol.  But  I think 
it  only  stood  for  the  sun,  as  the  emblem  of  the 
procreative  power  of  nature.”  Bryan  says 
{Ant.  Mythol.,  i.,  19),  when  spealdng  of  this 
word:  “On,  Eon  or  Aon,  was  another  title  of 
the  sun  among  the  Amonians.  The  Seventy, 
where  the  word  occurs  in  the  Scriptures,  in- 
terpret it  the  sun,  and  call  the  city  of  On, 
Heliopolis;  and  the  Coptic  Pentateuch  ren- 
ders the  city  On  by  the  city  of  the  sun.” 
Plato,  in  his  TimcRus,  says:  “TeU  me  of  the 
god  ON,  which  is,  ana  never  knew  beginning.” 
And  although  Plato  may  have  been  here 
thinking  of  tne  Greek  word  AN,  which  means 
Being,  it  is  not  improbable  that  he  may  have 
referred  to  the  god  worshiped  at  On,  or  Heli- 
opolis, as  it  was  thence  that  the  Greeks  de- 
rived so  much  of  their  learning.  It  would  be 
vain  to  attempt  to  make  an  analogy  between 
the  Hindu  sacred  word  AUM  and  the  Egyp- 


tian ON.  The  fact  that  the  M in  the  former 
word  is  the  initial  of  some  secret  word,  renders 
the  conversion  of  it  into  N impossible,  because 
it  would  thereby  lose  its  signification. 

The  old  Masons,  misled  by  the  authority  of 
St.  Cyril,  and  by  the  translation  of  the  name 
of  the  city  into  “City  of  the  Sun”  by  the  He- 
brews and  the  Greeks,  very  naturally  sup- 
posed that  On  was  the  Egyptian  sun-god, 
their  supreme  deity,  as  the  sun  always  was, 
wherever  he  was  worshiped.  Hence,  they  ap- 
propriated that  name  as  a sacred  word  explan- 
atory of  the  Jewish  Tetragrammaton. 

Onech.  (Heb.  pii^.)  The  bird  Phoenix, 
named  after  Enoch  or  Phenoch.  Enoch  sig- 
nifies initiation.  The  Phoenix,  in  Egyptian 
mythological  sculptures,  as  a bird,  is  placed  in 
the  mystical  palm-tree.  The  Phoenix  is  the 
representative  of  eternal  and  continual  regen- 
eration, and  is  the  Holy  Spirit  which  brooded 
as  a dove  over  the  face  of  the  waters,  the  dove 
of  Noah  and  of  Hasisatra  or  Xysutlirus  (which 
see),  which  bore  a sprig  in  its  mouth. 

Ontario.  Lodge  No.  156,  in  the  Eighth 
Regiment  of  Foot,  appears  to  have  been  the 
first  Lodge  to  hold  meetings  in  this  Province, 
at  Fort  Niagara,  about  1755-80.  From 
1780  to  1792  some  ten  lodges  appear  to  have 
worked  in  what  was  called  “Upper  Canada.” 
Some  chartered  by  England,  others  by  the 
Provincial  Grand  Lodge  at  Quebec,  among 
them  St.  James  in  the  Kings’  Rangers,  No.  14, 
at  Cataraqui  (Kingston),  1781;  St.  John’s, 
No.  15,  at  Michilimakinac  (Michigan),  then 
part  of  Canada;  St.  John’s,  No.  19,  at  Niagara 
and  Oswegatchie  Lodge,  1786,  at  Elizabeth- 
town (BrockviUe). 

On  March  7,  1792,  Bro.  William  Jarvis  was 
appointed  Provincial  Grand  Master  of  Upper 
Canada  by  the  “Ancient”  or  “Athol” 
Grand  Lodge  of  England.  Bro.  Jarvis  re- 
sided at  Newark  (Niagara),  the  then  capital 
of  the  Province.  During  his  Grand  Master- 
ship, 1792  to  1804,  twenty  warrants  for  lodges 
were  issued. 

In  1797  Bro.  Jarvis  removed  from  Newark 
to  York  (now  Toronto). 

The  Brethren  at  Niagara  continued  to  be 
active  and  enthusiastic,  and  urged  Bro. 
Jarvis  to  assemble  Grand  Lodge  there,  but 
he  refused.  This  refusal  caused  much  dis- 
satisfaction, and  the  Brethren  of  Niagara 
District  met  in  1803  and  elected  Bro.  Geo. 
Forsyth  as  Provincial  Grand  Master,  and 
trouble  and  friction  ensued. 

In  1817,  at  Kingston,  a Grand  Convention 
was  called  by  the  Lodges  in  the  Midland 
District  under  R.  W.  Bro.  Ziba  M.  Phillips. 
AH  the  lodges  attended  excepting  those  in 
the  Niagara  District.  This  convention  was 
held  annually  dmlng  the  years  1817,  1818, 
1820,  1821,  1822. 

After  repeated  entreaty  to  England  during 
these  years,  R.  W.  Bro.  Simon  McGiliivray 
came  to  Canada  in  September,  1822,  with 
authority  from  the  Duke  of  Sussex  to  re- 
organize the  Craft  in  Upper  Canada.  The 
Second  Provincial  Grand  Lodge  was  thus 
formed  at  York  in  1822,  with  R.  W.  Bro. 
Simon  McGiliivray  as  Provincial  Grand 
Master,  and  met  regularly  up  to  1830,  but 


OPENING 


OPENING 


531 


the  Provincial  Grand  Lodge  became  dormant 
and  remained  so  until  1845,  when  Masonic 
enthusiasm  once  more  gained  the  ascendency. 
An  urgent  appeal  was  sent  out  and  a Third 
Provincial  Grand  Lodge  organized  in  Hamil- 
ton with  Bro.  Sir  Allan  MacNab  Provincial 
Grand  Master  of  “Canada  West,’’  appointed 
by  the  Earl  of  Zetland.  This  body  con- 
tinued work  until  1858. 

In  1853  a number  of  the  lodges  holding 
Irish  WaiTants  organized  a Grand  Lodge, 
but  it  was  not  very  successful.  They  then 
endeavored  to  secure  the  co-operation  of  the 
Provincial  Grand  Lodge  in  forming  a Grand 
Lodge  for  Canada,  but  the  Provincial  Grand 
Body  declined.  But  Home  Rule  and  a seK- 
governing  body  for  Canada  was  the  idea 
uppermost  and  would  not  down,  and  finally, 
on  October  10,  1855,  a convention  of  all  the 
lodges  in  the  two  Provinces  was  called  at 
Hamilton  and  the  Grand  Lodge  of  Canada 
was  formed.  Forty-one  lodges  were  repre- 
sented, twenty-eight  in  Canada  West  (On- 
tario) and  thirteen  in  Canada  East  (Quebec), 
and  M.  W.  Bro.  William  Mercer  Wilson  was 
elected  Grand  Master. 

In  September,  1857,  the  Provincial  Grand 
Lodge  under  England  met  and  resolved  itself 
into  an  independent  Grand  Lodge,  under 
the  name  of  “Ancient  Grand  Lodge  of 
Canada,”  but  the  next  year  in  July,  1858, 
they  united  with  the  Grand  Lodge  of  Canada. 
In  October,  1869,  the  majority  of  the  lodges 
in  the  Province  of  Quebec  held  a convention 
and  decided  to  form  a Grand  Lodge  for  that 
Province.  The  Grand  Lodge  of  Canada 
strenuously  opposed  this  new  body,  and  an 
edict  of  suspension  covering  all  the  lodges 
and  Brethren  taking  part  was  issued.  The 
Grand  Lodge  of  Quebec,  however,  becoming 
duly  recognized  by  all  the  leading  Grand 
Lodges  of  the  world,  the  Grand  Lodge  of 
Canada,  in  1874,  likewise  decided  to  do  the 
same  and  withdrew  from  the  Province,  all 
the  lodges  of  her  obedience  joining  the  Quebec 
Grand  Body.  In  1875  a schism  occurred  and 
a number  of  Brethren  organized  a “Grand 
Lodge  of  Ontario.”  This  breach  was  finally 
healed  and  the  Brethren  and  lodges  became 
of  allegiance  to  the  Grand  Lodge  of  Canada 
in  1896. 

In  1886  the  words  “in  the  Province  of 
Ontario”  were  added  to  the  title  of  the 
“Grand  Lodge  of  Canada.” 

Onyx,  CnL'.  (Shohem.)  The  second  stone 
in  the  fomth  row  of  the  high  priest’s  breast- 
plate. It  is  of  a bluish-black  color,  and  rep- 
resented the  tribe  of  Joseph. 

Opening  of  the  Lodge.  The  necessity  of 
some  preparatory  ceremonies,  of  a more  or 
less  formal  character,  before  proceeding  to  the 
despatch  of  the  ordinary  business  of  any  asso- 
ciation, has  always  been  recognized.  De- 
corum and  the  dignity  of  the  meeting  alike 
suggest,  even  in  popular  assemblies  called 
only  for  a temporary  purpose,  that  a presiding 
officer  shall,  with  some  formality,  be  inducted 
into  the  chair,  and  he  then,  to  use  the  ordinary 
phrase,  “opens”  the  meeting  with  the  ap- 
pointment of  his  necessary  assistants,  and 
with  the  announcement,  in  an  address  to  tiie 


audience,  explanatory  of  the  objects  that  have 
called  them  together. 

If  secular  associations  have  found  it  ex- 
pedient, by  the  adoption  of  some  preparatory 
forms,  to  avoid  the  appearance  of  an  unseem- 
ing abruptness  in  proceeding  to  business,  it 
may  well  be  supposed  that  rehgious  societies 
have  been  still  more  observant  of  the  custom, 
and  that,  as  their  pursuits  are  more  elevated, 
the  ceremonies  of  their  preparation  for  the 
object  of  their  meeting  should  be  still  more 
impressive. 

In  the  Ancient  Mysteries  (those  sacred  rites 
which  have  furnished  so  many  models  for 
Masonic  symbolism)  the  opening  ceremonies 
were  of  the  most  solemn  character.  The 
sacred  herald  commenced  the  ceremonies  of 
opening  the  greater  initiations  by  the  solemn 
formula  of  “Depart  hence,  ye  profane!”  to 
which  was  added  a proclamation  which  for- 
bade the  use  of  any  language  which  might  be 
deemed  of  unfavorable  augury  to  the  ap- 
proaching rites. 

In  nke  manner  a Lodge  of  Masons  is  opened 
with  the  employment  of  certain  ceremonies  in 
which,  that  attention  may  be  given  to  their 
symbolic  as  well  as  practical  importance,  every 
member  present  is  expected  to  take  a part. 

These  ceremonies,  which  slightly  differ  in 
each  of  the  degrees — but  differ  so  slightly  as 
not  to  affect  their  general  character — may  be 
considered,  in  reference  to  the  several  pur- 
poses which  they  are  designed  to  effect,  to  be 
divided  into  eiglit  successive  steps  or  parts. 

1.  The  Master  having  signified  his  inten- 
tion to  proceed  to  the  labors  of  the  Lodge, 
every  brother  is  expected  to  assume  his  neces- 
sary Masonic  clothing  and,  if  an  officer,  the 
insignia  of  his  office,  and  silently  and  decor- 
ously to  repair  to  his  appropriate  station. 

2.  The  next  step  in  the  ceremony  is,  with 
the  usual  precautions,  to  ascertain  the  right  of 
each  one  to  be  present.  It  is  scarcely  neces- 
sary to  say  that,  in  the  performance  of  this 
duty,  the  officers  who  are  charged  with  it 
should  allow  no  one  to  remain  who  is  not 
either  well  known  to  themselves  or  properly 
vouched  for  by  some  discreet  and  experienced 
brother. 

3.  Attention  is  next  directed  to  the  external 
avenues  of  the  Lodge,  and  the  officers  within 
and  without  who  are  entrusted  with  the  per- 
formance of  this  important  duty,  are  expected 
to  execute  it  with  care  and  fidelity. 

4.  By  a wise  provision,  it  is  no  sooner  inti- 
mated to  the  Master  that  he  may  safely  pro- 
ceed, than  he  directs  his  attention  to  an  in- 
quiry into  the  knowledge  possessed  by  his 
officers  of  the  duties  that  they  will  be  re- 
spectively called  upon  to  perform. 

5.  Satisfied  upon  this  point,  the  Master 
then  announces,  by  formal  proclamation,  his 
intention  to  proceed  to  business;  and,  mind- 
ful of  the  peaceful  character  of  our  Institu- 
tion, he  strictly  forbids  all  immoral  or  un- 
masonic  conduct  whereby  the  harmony  of 
the  Lodge  may  be  impeded,  under  no  less  a 
penalty  than  the  by-laws  may  impose,  or  a 
majority  of  the  brethren  present  may  sec  fit 
to  inflict.  Nor,  after  this,  is  any  brother  per- 
mitted to  leave  the  Lodge  during  Lodge  hours 


532 


OPERATIVE 


ORAL 


(that  is,  from  the  time  of  opening  to  that  of 
closing)  without  having  first  obtained  the 
Worshipful  Master’s  permission 

6.  Certain  mystic  rites,  which  can  here  be 
only  alluded  to,  are  then  employed,  by  which 
each  brother  present  signifies  his  concurrence 
in  the  ceremonies  which  have  been  performed, 
and  his  knowledge  of  the  degree  in  which  the 
Lodge  is  about  to  be  opened. 

7.  It  is  a lesson  which  every  Mason  _ is 
taught,  as  one  of  the  earhest  points  of  his  in- 
itiation, that  he  should  commence  no  impor- 
tant undertaking  without  first  invoking  the 
blessing  of  Deity.  Hence  the  next  step  in  the 
progress  of  the  opening  ceremonies  is  to  ad- 
dress a prayer  to  the  Supreme  Architect  of  the 
Universe.  Tiiis  pijayer,  although  offered  by 
the  Master,  is  to  be  participated  in  by  every 
brother,  and,  at  its  conclusion,  the  audible 
response  of  “So  mote  it  be:  Amen,”  should  be 
made  by  all  present. 

8.  The  Lodge  is  then  declared,  in  the  name 
of  God  and  the  Holy  Saints  John,  to  be 
opened  in  due  form  on  the  First,  Second,  or 
Third  Degree  of  Masonry,  as  the  case  may  be. 

A Lodge  is  said  to  be  opened  in  the  name  of 
God  and  the  Holy  Saints  John,  as  a declaration 
of  the  sacred  and  religious  purposes  of  the 
meeting,  of  profound  reverence  for  that  Di- 
vine Being  whose  name  and  attributes  should 
be  the  constant  themes  of  contemplation,  and 
of  respect  for  those  ancient  patrons  whom  the 
traditions  of  Masonry  have  so  intimately  con- 
nected with  the  history  of  the  Institution. 

It  is  said  to  be  opened  in  due  form,  to  inti- 
mate that  all  that  is  necessary,  appropriate, 
and  usual  in  the  ceremonies,  all  that  the  law 
requires  or  ancient  usage  renders  indispensa- 
ble, have  been  observed. 

And  it  is  said  to  be  opened  on,  and  not  in, 
a certain  degree  (which  latter  expression  is 
often  incorrectly  used)  in  reference  rather  to 
the  speculative  than  to  the  legal  character  of 
the  meeting,  to  indicate,  not  that  the  members 
are  to  be  circumscribed  in  the  hmits  of  a par- 
ticular degree,  but  that  they  are  met  together 
to  unite  in  contemplation  on  the  symbolic 
teachings  and  divine  lessons,  to  inculcate 
which  is  the  peculiar  object  of  that  degree. 

The  manner  of  opening  in  each  degree 
slightly  varies.  In  the  English  system,  the 
Lodge  is  opened  in  the  First  Degree  “in  the 
name  of  T.  G.  A.  O.  T.  U.”;  in  the  Second,  “on 
the  square,  in  the  name  of  the  Grand  Geome- 
trician of  the  Universe”;  and  in  the  Third,  “on 
the  center,  in  the  name  of  the  Most  High.” 

It  is  prescribed  as  a ritual  regulation  that 
the  Master  shall  never  open  or  close  his  Lodge 
witliout  a lecture  or  part  of  a lecture.  Hence, 
in  each  of  the  degrees  a portion  of  a part  of  the 
lecture  of  that  degree  is  incorporated  into  the 
opening  and  closing  ceremonies. 

There  is  in  every  degree  of  Masonry,  from 
the  lowest  to  the  highest,  an  opening  cere- 
mony peculiar  to  the  degree.  This  ceremony 
has  always  more  or  less  reference  to  the  sym- 
bolic lesson  which  it  is  the  design  of  the  de- 
gree to  teach,  and  hence  the  varieties  of  open- 
ings are  as  many  as  the  degrees  themselves. 

Operative  Art.  Masonry  is  divided  by 
Masonic  winters  into  two  branches,  an  opera- 


tive art  and  a speculative  science.  The  oper- 
ative art  is  that  which  was  practised  by  the 
Stone-Masons  of  the  Middle  Ages.  The  spec- 
ulative science  is  that  which  is  practised  by 
the  Freemasons  of  the  present  day.  The 
technicalities  and  usages  of  the  former  have 
been  incorporated  into  and  modified  by  the 
latter.  Hence,  Freemasonry  is  sometimes 
defined  as  a speculative  science  founded  on  an 
operative  art. 

Operative  Masonry.  Freemasonry,  in  its 
character  as  an  operative  art,  is  familiar  to 
everyone.  As  such,  it  is  engaged  in  the  appli- 
cation of  the  rules  and  principles  of  architec- 
ture to  the  construction  of  edifices  for  private 
and  public  use,  houses  for  the  dwelling-place 
of  man,  and  temples  for  the  worship  of  the 
Deity.  It  abounds,  like  every  other  art,  in 
the  use  of  technical  terms,  and  employs,  in 
practise,  an  abundance  of  implements  and 
materials  which  are  peculiar  to  itself. 

This  operative  art  has  been  the  foundation 
on  which  has  been  built  the  speculative  science 
of  Freemasonry.  (See  Speculative  Masonry.) 

Operative  Masons.  Workers  in  stone, 
who  construct  material  edifices,  in  contra- 
distinction to  Speculative  Masons,  who  con- 
struct only  spiritual  edifices. 

Ophites.  The  Brotherhood  of  the  Ser- 
pent, which  ttourished  in  the  second  century, 
and  held  that  there  were  two  principles  of 
aeons  and  the  accompanying  theogony.  This 
Egyptian  fraternity  displayed  a living  serpent 
in  their  ceremonies,  which  was  reverenced  as 
a symbol  of  wisdom  and  a type  of  good. 

Option.  When  a Masonic  _ obligation 
leaves  to  the  person  who  assumes  it  the  option 
to  perform  or  omit  any  part  of  it,  it  is  not  to  be 
supposed  that  such  option  is  to  be  only  his 
arbitrary  will  or  unreasonable  choice.  On  the 
contrary,  in  exercising  it,  he  must  be  governed 
and  restrained  by  the  principles  of  right  and 
duty,  and  be  controlled  by  the  circumstances 
which  surround  the  case,  so  that  this  option, 
which  at  first  would  seem  to  be  a favor,  really 
involves  a great  and  responsible  duty,  that  of 
exercising  a just  judgment  in  the  premises. 
That  which  at  one  time  would  be  proper  to 
perform,  at  another  time  and  in  different  cir- 
cumstances it  would  be  equally  proper  to 
omit. 

Oral  Instruction.  Much  of  the  instruc- 
tion which  is  communicated  in  Freemasonry, 
and,  indeed,  all  that  is  esoteric,  is  given  orally; 
and  there  is  a law  of  the  Institution  that  for- 
bids such  instruction  to  be  written.  There 
is  in  this  usage  and  regulation  a striking  anal- 
ogy to  what  prevailed  on  the  same  subject  in 
all  the  secret  institutions  of  antiquity. 

In  aU  the  ancient  mysteries,  the  same  reluc- 
tance to  commit  the  esoteric  instructions  of 
the  hierophants  to  writing  is  apparent;  and 
hence  the  secret  knowledge  taught  in  their  in- 
itiations was  preserved  in  symbols,  the  true 
meaning  of  which  was  closely  concealed  from 
the  profane. 

The  Druids  had  a similar  regulation;  and 
Caesar  informs  us  that,  although  they  made 
use  of  the  letters  of  the  Greek  alphabet  to 
record  their  ordinary  or  public  transactions, 
yet  it  was  not  considered  lawful  to  entrust  their 


ORAL 


ORAL 


533 


sacred  verses  to  writing,  but  these  were  always 
committed  to  memory  by  their  disciples. 

The  secret  doctrine  of  the  Kabbala,  or  the 
mystical  philosophy  of  the  Hebrews,  was  also 
communicated  in  an  oral  form,  and  could  be 
revealed  only  through  the  medium  of  allegory 
and  similitude.  The  Kabbalistic  knowledge, 
traditionally  received,  was,  says  Maurice  {Ind. 
Antiq.,  iv.,  548),  “transmitted  verbally  down 
to  all  the  great  characters  celebrated  in  Jewish 
antiquity,  among  whom  both  David  and  Solo- 
mon were  deeply  conversant  in  its  most  hidden 
mysteries.  Nobody,  however,  had  ventured 
to  commit  anything  of  this  kind  to  paper.” 

The  Christian  church  also,  in  the  age  imme- 
diately succeeding  the  apostolic,  observed  the 
same  custom  of  oral  instruction.  The  early 
Fathers  were  eminently  cautious  not  to  com- 
mit certain  of  the  mysterious  dogmas  of  their 
reUgion  to  writing,  lest  the  surrounding 
Pagans  should  be  made  acquainted  with  what 
they  could  neither  understand  nor  appreci- 
ate. St.  Basil  (De  Spiritu  Sancto),  treating  of 
this  subject  in  the  fourth  century,  says:  “We 
receive  the  dogmas  transmitted  to  us  by  writ- 
ing, and  those  which  have  descended  to  us 
from  the  apostles,  beneath  the  mystery  of  oral 
tradition;  for  several  things  have  been  handed 
down  to  us  without  writing,  lest  the  vulgar, 
too  famihar  with  our  dogmas,  should  lose  a 
due  respect  for  them.”  And  he  further  asks, 
“How  should  it  ever  be  becoming  to  write  and 
circulate  among  the  people  an  account  of  those 
things  which  the  uninitiated  are  not  permitted 
to  contemplate?” 

A custom,  so  ancient  as  this,  of  keeping  the 
landmarks  unwritten,  and  one  so  invariably 
observed  by  the  Masonic  Fraternity,  it  may 
very  naturally  be  presumed,  must  have  been 
originally  established  with  the  wisest  inten- 
tions; and,  as  the  usage  was  adopted  by 
many  other  institutions  whose  organization 
was  similar  to  that  of  Freemasonry,  it  may 
also  be  supposed  that  it  was  connected,  in 
some  way,  with  the  character  of  an  esoteric 
instruction. 

_ Two  reasons,  it  seems  to  me,  may  be  as- 
signed for  the  adoption  of  the  usage  among 
Freemasons. 

In  the  first  place,  by  confining  our  secret 
doctrines  and  landmarks  to  the  care  of  tradi- 
tion, all  danger  of  controversies  and  schisms 
among  Masons  and  in  Lodges  is  effectually 
avoided.  Of  these  traditions,  the  Grand 
Lodge  in  each  jurisdiction  is  the  interpreter, 
and  to  its  authoritative  interpretation  every 
Mason  and  every  Lodge  in  the  jurisdiction  is 
bound  to  submit.  There  is  no  book,  to  which 
every  brother  may  refer,  whose  language  each 
one  may  interpret  according  to  his  own  views, 
and  whose  expressions — sometimes,  perhaps, 
equivocal  and  sometimes  obscure — might 
afford  ample  sources  of  wordy  contest  and 
verbal  criticism.  The  doctrines  themselves, 
as  well  as  their  interpretation,  are  contained 
in  the  memories  of  the  Craft;  and  the  Grand 
Lodges,  as  the  lawful  representatives  of  the 
Fraternity,  are  alone  competent  to  decide 
whether  the  tradition  has  been  correctly  pre- 
served, and  what  is  its  true  interpretation. 
And  hence  it  is  that  there  is  no  institution  in 


which  there  have  been  so  few  and  such  unim- 
portant controversies  with  respect  to  essential 
and  fundamental  doctrines. 

In  illustration  of  this  argument.  Dr.  Ohver, 
while  speaking  of  what  he  calls  the  antedi- 
luvian system  of  Freemasonry — a part  of 
which  must  necessarily  have  been  traditional, 
and  transmitted  from  father  to  son,  and  a part 
entrusted  to  symbols — makes  the  following 
observations: 

“Such  of  the  legends  as  were  communicated 
orally  would  be  entitled  to  the  greatest  degree 
of  credence,  while  those  that  were  committed 
to  the  custody  of  symbols,  which,  it  is  prob- 
able, many  of  the  collateral  legends  would  be, 
were  in  great  danger  of  perversion,  because 
the  truth  could  only  be  ascertained  by  those 
persons  who  were  intrusted  with  the  secret 
of  their  interpretation.  And  if  the  symbols 
were  of  doubtful  character,  and  carried  a 
double  meaning,  as  many  of  the  Egyptian 
hieroglyphics  of  a subsequent  age  actually  did, 
the  legends  which  they  embodied  might  sus- 
tain very  considerable  alteration  in  sixteen  or 
seventeen  hundred  years,  although  passing 
through  very  few  hands.” 

Maimonides  {More  Nevochim,  c.  Ixxi.)  as- 
signs a similar  reason  for  the  unwritten  pres- 
ervation of  the  Oral  Law.  “This,”  he  says, 
“was  the  perfection  of  wisdom  in  our  law, 
that  by  this  means  those  evils  were  avoided 
into  which  it  fell  in  succeeding  times,  namely, 
the  variety  and  perplexity  of  sentiments  and 
opinions,  and  the  doubts  which  so  commonly 
arise  from  written  doctrines  contained  in 
books,  besides  the  errors  which  are  easily  com- 
mitted by  writers  and  copyists,  whence,  after- 
wards, spring  up  controversies,  schisms,  and 
confusion  of  parties.” 

A second  reason  that  may  be  assigned  for 
the  unwritten  ritual  of  Masonry  is,  that  by 
compelling  the  craftsman  who  desires  to  make 
any  progress  in  his  profession,  to  commit  its 
doctrines  to  memory,  there  is  a greater  proba- 
bility of  their  being  thoroughly  studied  and 
understood.  In  confirmation  of  this  opinion, 
it  will,  I think,  be  readily  acknowledged  by 
anyone  whose  experience  is  at  all  extensive, 
that,  as  a general  rule,  those  skiKul  brethren 
who  are  technically  called  “bright  Masons,” 
are  better  acquainted  with  the  esoteric  and 
unwritten  portion  of  the  lectures,  which  they 
were  compelled  to  acquire  under  a competent 
instructor,  and  by  oral  information,  than  with 
that  which  is  published  in  the  Monitors,  and, 
therefore,  always  at  hand  to  be  read. 

Caesar  {Bell.  Gall.,  vi.,  14)  thought  that 
this  was  the  cause  of  the  custom  among 
the  Druids,  for,  after  mentioning  that  they 
did  not  suffer  their  doctrines  to  be  com- 
mitted to  writing,  he  adds:  “They  seem  to 
me  to  have  adopted  this  method  for  two 
reasons:  that  their  mysteries  might  be  hidden 
from  the  common  people,  and  to  exercise  the 
memory  of  their  disciples,  which  would  be 
neglected  if  they  had  books  on  which  they 
might  rely,  as,  we  find,  is  often  the  case.”  ^ 

A third  reason  for  this  unwritten  doctrine 
of  Masonry,  and  one,  perhaps,  most  familiar 
to  the  Craft,  is  also  alluded  to  by  Csesar  in 
the  case  of  the  Druids,  “because  they  did  not 


534 


ORAL 


ORDER 


wish  their  doctrines  to  be  divulged  to  the 
common  people.”  Maimonides,  in  the  con- 
clusion of  the  passage  which  we  have  already 
quoted,  makes  a similar  remark  with  respect 
to  the  oral  law  of  the  Jews.  “But  if,”  says 
he,  “so  much  care  was  exercised  that  the  oral 
law  should  not  be  written  in  a book  and  laid 
open  to  all  persons,  lest,  peradventure,  it 
should  become  corrupted  and  depraved,  how 
much  more  caution  was  required  that  the 
secret  interpretations  of  that  law  should  not 
be  divulged  to  every  person,  and  pearls  be 
thus  thrown  to  swine.”  “Wherefore,”  he 
adds,  “they  were  intrusted  to  certain  pri- 
vate persons,  and  by  them  were  transmitted 
to  other  educated  men  of  excellent  and  ex- 
traordinary gifts.”  And  for  this  regulation 
he  quotes  the  R-abbis,  who  say  that  the  secrets 
of  the  law  are  not  delivered  to  any  person 
except  a man  of  prudence  and  wisdom. 

It  is,  then,  for  these  excellent  reasons — 
to  avoid  idle  controversies  and  endless  dis- 
putes; to  preserve  the  secrets  of  our  Order 
from  decay;  and,  by  increasing  the  diffi- 
culties by  which  they  are  to  be  obtained, 
to  diminish  the  probability  of  their  being 
forgotten;  and,  finally,  to  secure  them  from 
the  unhallowed  gaze  of  the  profane — that 
the  oral  instruction  of  Masonry  was  first 
instituted,  and  still  continues  to  be  relig- 
iously observed.  Its  secret  doctrines  are 
the  precious  jewels  of  the  Order,  and  the 
memories  of  Masons  are  the  well-guarded 
caskets  in  which  those  jewels  are  to  be  pre- 
served with  unsullied  purity.  And  hence 
it  is  appropriately  said  in  our  ritual,  that 
“the  attentive  ear  receives  the  sound  from 
the  instructive  tongue,  and  the  secrets  of 
Freemasonry  are  safely  lodged  in  the  de- 
pository of  faithful  breasts.” 

Oral  Law.  The  Oral  Law  is  the  name 
given  by  the  Jews  to  the  interpretation  of 
the  written  code,  which  is  said  to  have  been 
delivered  to  Moses  at  the  same  time,  accom- 
panied by  the  Divine  command:  “Thou 
shalt  not  divulge  the  words  which  I have 
said  to  thee  out  of  my  mouth.”  The  Oral 
Law  was,  therefore,  never  entrusted  to  books; 
but,  being  preserved  in  the  memories  of  the 
judges,  prophets,  priests,  and  other  wise  men, 
was  handed  down,  from  one  to  the  other, 
through  a long  succession  of  ages. 

Maimonides  has  described,  according  to 
the  Rabbinical  traditions,  the  mode  adopted 
by  Moses  to  impress  the  principles  of  this 
Oral  Law  upon  the  people.  As  an  example  of 
perseverance  in  the  acquirement  of  informa- 
tion by  oral  instruction,  it  may  be  worthy  of 
the  consideration  and  imitation  of  aU  those 
Masons  who  wish  to  perfect  themselves  in 
the  esoteric  lessons  of  their  Institution. 

When  Moses  had  descended  from  Mount 
Sinai,  and  had  spoken  to  the  people,  he  re- 
tired to  his  tent.  Here  he  was  visited  by 
Aaron,  to  whom,  sitting  at  his  feet,  he  re- 
cited the^  law  and  its  explanation,  as  he 
had  received  it  from  God.  Aaron  then 
rose  and  seated  himself  on  the  right  hand 
of  Moses.  Eleazar  and  Ithamar,  the  sons 
of  Aaron,  now  entered  the  tent,  and  Moses 
repeated  to  them  all  that  he  had  communi- 


cated to  their  father;  after  which,  they 
seated  themselves,  one  on  the  left  hand  of 
Moses  and  the  other  on  the  right  hand  of 
Aaron.  Then  went  m the  seventy  elders, 
and  Moses  taught  them,  in  the  same  manner 
as  he  had  taught  Aaron  and  his  sons.  After- 
ward, all  of  the  congregation  who  desired  to 
know  the  Divine  will  came  in;  and  to  them, 
also,  Moses  recited  the  law  and  its  interpre- 
tation, in  the  same  manner  as  before.  The 
law,  thus  orally  delivered  by  Moses,  had  now 
been  heard  four  times  by  Aaron,  three  times 
by  his  sons,  twice  by  the  seventy  elders,  and 
once  by  the  rest  of  the  people.  After  this, 
Moses  withdrawing,  Aaron  repeated  all  that 
he  had  heard  from  Moses,  and  retired;  then 
Eleazar  and  Ithamar  repeated  it,  and  also 
withdrew;  and,  finally,  the  same  thing  was 
done  by  the  seventy  elders;  so  that  each  of 
them  having  heard  the  law  repeated  four 
times,  it  was  thus,  finally,  fixed  in  their 
memories. 

The  written  law,  divided  by  the  Jewish 
lawgivers  into  613  precepts,  is  contained  in 
the  Pentateuch.  But  the  oral  law,  trans- 
mitted by  Moses  to  Joshua,  by  him  to  the 
elders,  and  from  them  conveyed  by  tradi- 
tionary relation  to  the  time  of  Judah  the 
Holy,  was  by  him,  to  preserve  it  from  being 
forgotten  and  lost,  committed  to  writing 
in  the  work  known  as  the  Mishna.  And 
now,  no  longer  an  Oral  Law,  its  precepts 
are  to  be  found  in  that  book,  with  the  sub- 
sidiary aid  of  the  Constitutions  of  the  prophets 
and  wise  men,  the  Decrees  of  the  Sanhedrim, 
the  decisions  of  the  Judges,  and  the  Expo- 
sitions of  the  Doctors. 

Orator.  An  officer  in  a Lodge  whose  duty 
it  is  to  explain  to  a candidate  after  his  initia- 
tion the  mysteries  of  the  degree  into  which 
he  has  just  been  admitted.  The  office  is 
therefore,  in  many  respects,  similar  to  that  of 
a lecturer.  The  office  was  created  in  the 
French  Lodges  early  in  the  eighteenth 
century,  soon  after  the  introduction  of  Ma- 
sonry into  France.  A writer  in  the  London 
Freemasons^  Magazine  for  1859  attributes  its 
origin  to  the  constitutional  deficiency  of  the 
French  in  readiness  of  public  speaking. 
From  the  French  it  passed  to  the  other  con- 
tinental Lodges,  and  was  adopted  by  the 
Scottish  Rite.  The  oflSce  is  not  recognized 
in  the  English  and  American  system,  where 
its  duties  are  performed  by  the  Worshipful 
Master.  [Though  a few  Lodges  under  the  Eng- 
lish Constitution  do  appoint  an  Orator,  e.  g., 
the  Lodge  of  Antiquity,  No.  2,  the  Pilgrim 
Lodge,  No.  238,  the  Constitutional  Lodge, 
No.  294,  and  the  La  Cesar^e  Lodge,  No. 
590.] 

Order.  An  Order  may  be  defined  to  be 
a brotherhood,  fellowship,  or  association  of 
certain  persons,  united  by  laws  and  statutes 
peculiar  to  the  society,  engaged  in  a common 
object  or  design,  and  distinguished  by  par- 
ticular habits,  ensigns,  badges,  or  symbols.  ^ 

Johnson’s  definition  is  that  an  Order  is 
“a  regular  government,  a society  of  digni- 
fied persons  distinguished  by  marks  of  honor, 
and  a religious  fraternity.”  In  all  of  these 
senses  Freemasonry  may  be  styled  an  Order. 


ORDER 


ORDER 


535 


Its  government  is  of  the  most  regular  and  sys- 
tematic character;  men  the  most  eminent  for 
dignity  and  reputation  have  been  its  members; 
and  if  it  does  not  constitute  a religion  in  itself, 
it  is  at  least  religion’s  handmaid. 

The  ecclesiastical  writers  define  an  Order 
to  be  a congregation  or  society  of  religious 
persons,  governed  by  particular  rules,  living 
under  the  same  superior,  in  the  same  manner, 
and  wearing  the  same  habit;  a definition 
equally  applicable  to  the  society  of  Free- 
masons. These  ecclesiastical  Orders  are 
divided  into  three  classes:  1.  Monastic, 
such  as  the  Benedictines  and  the  Augus- 
tinians.  2.  The  Mendicant,  as  the  Domin- 
icans and  the  Franciscans.  3.  The  Mili- 
tary, as  the  Hospitalers,  the  Templars, 
and  the  Teutonic  Knights.  Only  the  first 
and  the  third  have  any  connection  with  Free- 
masonry; the  first  because  it  was  by  them 
that  architecture  was  fostered,  and  the  Ma- 
sonic gilds  patronized  in  the  Middle  Ages; 
and  the  third  because  it  was  in  the  bosom 
of  Freemasonry  that  the  Templars  found  a 
refuge  after  the  dissolution  of  their  Order. 

Order  Book.  The  book  to  which  all 
appeals  were  made,  in  the  Order  of  Strict 
Observance,  as  to  matters  of  history,  usage, 
or  ritual.  It  was  invariably  bound  in  red. 

Order  Name.  The  name  or  designation 
assumed  by  the  Illuminati,  the  members 
of  the  Rite  of  Strict  Observance,  and  of  the 
Royal  Order  of  Scotland,  was  called  the 
Order  Name,  or  the  Characteristic  Name. 
(See  Eques.) 

The  Illuminati  selected  classical  names, 
of  which  the  following  are  specimens: 

Weishaupt  was  Spartacus. 


Kmgge 
Bode 
Nicolai 
Westenreider 
Constanza 
Zwack 

Count  Savioli 

Busche 

Ecker 


“ Philo. 

“ Amelius. 

“ Lucian. 

“ Pythagoras. 

Diomedes. 

''  Cato. 

“ Brutus. 

“ Bayard. 

“ Saladin. 


The  members  of  the  Strict  Observance 
formed  their  Order  Names  in  a different 
way.  Following  the  custom  of  the  com- 
batants in  the  old  tournaments,  each  called 
himself  an  eques,  or  knight  of  some  particu- 
lar object;  as,  lOiight  of  the  Sword,  Knight 
of  the  Star,  etc.  Where  one  belonged  both 
to  this  Rite  and  to  that  of  Illuminism,  his 
Order  Name  in  each  was  different.  Thus 
Bode,  as  an  Illuminatus,  was,  we  have  seen, 
called  “Amelius,”  but  as  a Strict  Observ- 
ant, he  was  known  as  “Eques  a lilio  con- 
vallium,”  or  Knight  of  the  Lily-of-the-Valleys. 
The  following  examples  may  suffice.  A full 
list  win  be  found  in  Thory’s  Acta  Latomorum. 


Hund  was  Eques  ab  ense  = Knight  of  the 
Sword. 

Jacobi  was  Eques  k stelld  — Knight  of  the 
Star. 

Count  Bruhl  was  Eaues  k gladio  ancipiti  = 
Knight  of  the  Double-edged  Sword. 

Bode  was  Eques  k lilio  convallium=  Knight 
of  the  Lily-of-the-Valleys. 


Beyerle  was  Eques  k fascid  = Knight  of  the 
Girdle. 

Berend  was  Eques  k septem  stellis  = Knight 
of  the  Seven  Stars. 

Decker  was  Eques  a plagula  = Knight  of  the 
Curtain. 

Lavater  was  Eques  ab  .Esculapio  = Knight 
of  Esculapius. 

Seckendorf  was  Eques  k capricorno  = Knight 
of  Capricorn. 

Prince  Charles  Edward  was  Eques  k sole 
aureo  = Knight  of  the  Golden  Sun. 
Zinnendorf  was  Eques  k lapide  nigro  =* 
Knight  of  the  Black  Stone. 

Order  of  Business.  In  every  Masonic 
body,  the  by-laws  should  prescribe  an  “Order 
of  Business,”  and  in  proportion  as  that 
order  is  rigorously  observed  will  be  the 
harmony  and  celerity  with  which  the  business 
of  the  Lodge  will  be  despatched. 

In  Lodges  whose  by-laws  have  prescribed 
no  settled  order,  the  arrangement  of  businesj. 
is  left  to  the  discretion  of  the  presiding 
officer,  who,  however,  must  be  governed, 
to  some  extent,  by  certain  general  rules 
founded  on  the  principles  of  parliamentary 
law,  or  on  the  suggestions  of  common  sense. 

The  order  of  business  may,  for  conve- 
nience of  reference,  be  placed  in  the  following 
tabular  form: 

1.  Opening  of  the  Lodge. 

2.  Reading  and  confirmation  of  the  minutes. 

3.  Reports  on  petitions. 

4.  Balloting  for  candidates. 

5.  Reports  of  special  committees. 

6.  Reports  of  standing  committees. 

7.  Consideration  of  motions  made  at  a 
former  meeting,  if  called  up  by  a member. 

8.  New  business. 

9.  Initiations. 

10 . Reading  of  the  minutes  for  information 
and  correction. 

11.  Closing  of  the  Lodge. 

Order  of  Christ.  See  Christ,  Order  of. 
Order  of  the  Temple.  See  Temple, 
Order  of  the. 

Order,  Rules  of.  Every  permanent  de- 
liberative body  adopts  a code  of  rules  of 
order  to  suit  itself;  but  there  are  certain  rules 
derived  from  what  may  be  called  the  common 
law  of  Parliament,  the  wisdom  of  which  hav- 
ing been  proven  by  long  experience,  that  have 
been  deemed  of  force  at  all  times  and  places, 
and  are,  with  a few  necessary  exceptions,  as 
applicable  to  Lodges  as  to  other  societies. 

The  rules  of  order,  sanctioned  by  uninter- 
rupted usage  and  approved  by  all  authori- 
ties, may  be  enumerated  under  the  following 
distinct  heads,  as  applied  to  a Masonic  body: 

1.  Two  independent  original  propositions 
cannot  be  presented  at  the  same  time  to 
the  meeting. 

2.  A subsidiary  motion  cannot  be  offered 
out  of  its  rank  of  precedence. 

3.  When  a brother  intends  to  speak,  he 
is  required  to  stand  up  in  his  place,  and 
to  address  himself  always  to  the  presiding 
officer. 

4.  When  two  or  more  brethren  rise  nearly 
at  the  same  time,  the  presiding  officer  will 


536 


ORDERS 


ORDERS 


indicate,  by  mentioning  his  name,  the  one 
who,  in  his  opinion,  is  entitled  to  the  floor. 

5.  A brother  is  not  to  be  interrupted  by 
any  other  member,  except  for  the  purpose 
of  calling  him  to  order. 

6.  No  brother  can  speak  oftener  than  the 
rules  permit;  but  this  rule  may  be  dispensed 
with  by  the  Master. 

7.  No  one  is  to  disturb  the  speaker  by 
hissing,  unnecessary  coughing,  loud  whisper- 
ing, or  other  unseemly  noise,  nor  should  he 
pass  between  the  speaker  and  the  presiding 
officer. 

8.  No  personality,  abusive  remarks,  or 
other  improper  language  should  be  used  by 
any  brother  in  debate. 

9.  If  the  presiding  officer  rises  to  speak 
while  a brother  is  on  the  floor,  that  brother 
should  immediately  sit  down,  that  the  pre- 
siding officer  may  be  heard. 

10.  Everyone  who  speaks  should  speak 
to  the  question. 

11.  As  a sequence  to  this,  it  follows  that 
there  can  be  no  speaking  unless  there  be 
a question  before  the  Lodge.  There  must 
always  be  a motion  of  some  kind  to  author- 
ize a debate. 

Orders  of  Architecture.  An  order  in 
architecture  is  a system  or  assemblage  of 
parts  subject  to  certain  uniform  established 
proportions  regulated  by  the  office  which 
such  part  has  to  perform,  so  that  the  dis- 
position, in  a peculiar  form,  of  the  members 
and  ornaments,  and  the  proportion  of  the 
columns  and  pilasters,  is  called  an  order. 
There  are  five  orders  of  architecture,  the 
Doric,  Ionic,  Corinthian,  Tuscan,  and  Com- 
posite— the  first  three  being  of  Greek  and 
the  last  two  of  Itahan  origin.  (See  each  under 
its  respective  title.) 

Considering  that  the  orders  of  architec- 
ture must  have  constituted  one  of  the  most 
important  subjects  of  contemplation  to  the 
Operative  Masons  of  the  Middle  Ages,  and 
that  they  afforded  a fertile  source  for  their 
symbohsm,  it  is  strange  that  so  little  allu- 
sion is  made  to  them  in  the  primitive  lec- 
tures and  in  the  earliest  catechisms  of  the 
last  century.  In  the  earhest  catechism  ex- 
tant, they  are  simply  enumerated,  and  said 
to  answer  ‘‘to  the  base,  perpendicular,  di- 
ameter, circumference,  and  square”;  but  no 
explanation  is  given  of  this  reference.  Nor 
are  they  referred  to  in  the  “Legend  of  the 
Craft,”  or  in  any  of  the  Old  Constitutions. 
Preston,  however,  introduced  them  into  his 
system  of  lectures,  and  designated  the  three 
most  ancient  orders — the  Ionic,  Doric,  and 
Corinthian — as  symbols  of  wisdom,  strength, 
and  beauty,  and  referred  them  to  the  three 
original  Grand  Masters.  This  symbohsm 
has  ever  since  been  retained;  and,  notwith- 
standing the  reticence  of  the  earlier  ritual- 
ists, there  is  abundant  evidence,  in  the 
architectural  remains  of  the  Middle  Ages, 
that  it  was  known  to  the  old  Operative  Free- 
masons. 

Orders  of  Architecture,  Egyptian.  The 

Egyptians  had  a system  of  architecture 
peculiar  to  themselves,  which,  says  Barlow 
{Essays  on  Symbolism,  p.  30),  “would  indicate 


a people  of  ^and  ideas,  and  of  confirmed 
rehgious  convictions.”  It  was  massive,  and 
without  the  airy  proportions  of  the  Greek 
orders.  It  was,  too,  eminently  symbohc,  and 
among  its  ornaments  the  lotus  leaf  and  plant 
predominated  as  a symbol  of  regeneration. 
Among  the  peculiar  forms  of  the  Egyptian 
architecture  were  the  fluted  column,  which 
suggested  the  Ionic  order  to  the  Greeks,  and 
the  basket  capital  adorned  with  the  lotus, 
which  afterward  became  the  Corinthian.  To 
the  Masonic  student,  the  Egyptian  style  of 
architecture  becomes  interesting,  because  it 
was  undoubtedly  followed  by  King  Solomon 
in  his  construction  of  the  Temple.  The  great 
similarity  between  the  pillars  of  the  porch 
and  the  columns  in  front  of  Egyptian  temples 
is  very  apparent.  Our  translators  have, 
however,  unfortunately  substituted  the  lily 
for  the  lotus  in  their  version. 

Orders  of  Knighthood.  An  order  of 
knighthood  is  a confraternity  of  knights 
bound  by  the  same  rules.  Of  these  there 
are  many  in  every  kingdom  of  Europe,  be- 
stowed by  sovereims  on  their  subjects  as 
marks  of  honor  and  rewards  of  merit.  Such, 
for  instance,  are  in  England  the  Knights 
of  the  Garter;  in  Scotland  the  Knights  of 
Saint  Andrew  j and  in  Ireland  the  Knights 
of  Saint  Patrick.  But  the  only  Orders  of 
Knighthood  that  have  had  any  historical 
relation  to  Masonry,  except  the  Order  of 
Charles  XII.  in  Sweden,  are  the  three  great 
religious  and  mihtary  Orders  which  were 
established  in  the  Middle  Ages.  These  are 
the  Knights  Templar,  the  Knights  Hospi- 
talers or  Knights  of  Malta,  and  the  Teu- 
tonic Knights,  each  of  which  may  be  seen 
under  its  respective  title.  Of  these  three, 
the  Masons  can  really  claim  a connection 
only  with  the  Templars.  They  alone  had  a 
secret  initiation,  and  with  them  there  is  at 
least  traditional  evidence  of  a fusion.  The 
Knights  of  Malta  and  the  Teutonic  Knights 
have  always  held  themselves  aloof  from  the 
Masonic  Order.  They  never  had  a secret 
form  of  initiation;  their  reception  was  open 
and  public;  and  the  former  Order,  indeed, 
during  the  latter  part  of  the  eighteenth  cen- 
tury, became  the  wiffing  instruments  of  the 
Church  in  the  persecution  of  the  Masons  who 
were  at  that  time  in  the  island  of  Malta. 
There  is,  indeed,  a Masonic  degree  called 
Knight  of  Malta,  but  the  existing  remnant 
of  the  historical  order  has  always  repudiated 
it.  With  the  Teutonic  Knights,  the  Free- 
masons have  no  other  connection  than  this, 
that  in  some  of  the  high  degrees  their  peculiar 
cross  has  been  adopted.  An  attempt  has 
been  made,  but  without  reason,  to  identify 
the  Teutonic ' Khights  with  the  Prussian 
Knights,  or  Noachites. 

Orders  of  the  Day.  In  parliamentary 
law,  propositions  which  are  appointed  for 
consideration  at  a particular  hour  and  day  are 
called  the  orders  of  the  day.  When  the  day 
arrives  for  their  discussion,  they  take  prece- 
dence of  all  other  matters,  unless  passed  over 
by  mutual  consent  or  postponed  to  another 
day.  The  same  rules  in  reference  to  these 
orders  prevail  in  Masonic  as  in  other  assem- 


ORDINANCIO 


ORIENTATION 


537 


blies.  The  parliamentary  law  is  here  ap- 
plicable without  modification  to  Masonic 
bodies. 

(irdiaacio.  The  Old  Constitutions  known 
as  the  Halhwell  or  Regius  MS.  (fourteenth 
century)  speak  of  an  ordinacio  in  the  sense  of 
a law.  Alia  ordinacio  artis  gemetrice.”  (L. 
471.)  It  is  borrowed  from  the  Roman  law, 
where  ordinatio  signified  an  imperial  edict. 
In  the  Middle  Ages,  the  word  was  used  in  the 
sense  of  a statute,  or  the  decision  of  a judge. 

Ordination.  At  the  close  of  the  recep- 
tion of  a neophyte  into  the  order  of  Elect 
Cohens,  the  Master,  while  communicating 
to  him  the  mysterious  words,  touched  him 
with  the  thumb,  index,  and  middle  fingers 
(the  other  two  being  closed)  on  the  forehead, 
heart,  and  side  of  the  head,  thus  making 
the  figure  of  a triangle.  This  ceremony  was 
called  the  ordination. 

Ordo  ab  Chao.  Order  out  of  Chaos.  A 
m.otto  of  the  Thirty-third  Degree,  and  having 
the  same  allusion  as  lux  e tcnebris,  which  see. 
The  invention  of  this  motto  is  to  be  attrib- 
uted to  the  Supreme  Council  of  the  Ancient 
and  Accepted  Scottish  Rite  at  Charleston, 
and  it  is  first  met  with  in  the  Patent  of 
Count  de  Grasse,  dated  February  1,  1802. 
When  De  Grasse  afterward  carried  the  Rite 
over  to  France  and  established  a Supreme 
Council  there,  he  changed  the  motto,  and, 
according  to  Lenning,  Ordo  ab  hoc  was  used  by 
him  and  his  Council  in  all  the  documents 
issued  by  them.  If  so,  it  was  simply  a blunder. 

Oregon.  The  first  Lodges  instituted  in 
Oregon  were  under  Warrants  from  the  Grand 
Lodge  of  California,  in  the  year  1849.  On 
August  16,  1851,  a convention  of  three 
Lodges  was  held  in  Oregon  City,  and  the 
Grand  Lodge  of  Oregon  was  there  organized, 
Berryman  Jennings  being  elected  Grand 
Master.  The  Grand  Chapter  was  organized 
at  Salem,  September  18,  1860.  Templar- 
ism  was  introduced  by  the  organization  of 
Oregon  Commandery,  No.  1,  at  Oregon  City, 
on  July  24,  1860. 

Organist,  Grand.  An  officer  in  the  Grand 
Lodge  of  England,  Scotland,  and  Ireland 
whose  duty  it  is  to  superintend  the  musical 
exercises  on  private  and  pubhc  occasions. 
He  must  be  a Master  Mason,  and  is  required 
to  attend  the  Quarterly  and  other  communi- 
cations of  the  Grand  Lodge.  His  jewel  is  an 
antique  lyre.  Grand  Lodges  in  this  country 
do  not  recognize  such  an  officer.  But  an 
organist  has  been  recently  employed  since  the 
introduction  of  musical  services  into  Lodge 
ceremonies  by  some  Lodges. 

Organization  of  the  Grand  Lodges.  See 
Grand  Lodge. 

Orient.  The  East.  The  place  where  a 
Lodge  is  situated  is  sometimes  called  its 
“Orient,"  but  more  properly  its  “East." 
The  seat  of  a Grand  Lodge  has  also  some- 
times been  called  its  “Grand  Orient";  but 
here  “Grand  East"  would,  perhaps,  be 
better.  The  term  “Grand  Orient"  has  been 
used  to  designate  certain  of  the  Supreme 
Bodies  on  the  Continent  of  Europe,  and 
also  in  South  America;  as,  the  Grand  Orient 
of  France,  the  Grand  Orient  of  Portugal, 


the  Grand  Orient  of  Brazil,  the  Grand  Orient 
of  New  Grenada,  etc.  The  title  always 
has  reference  to  the  East  as  the  place  of 
honor  in  Masonry.  (See  East,  Grand.) 

Orient,  Grand.  See  Grand  Orient. 
Orient,  Grand  Commander  of  the. 
{Grand  Commandeur  d’Orient.)  The  Forty- 
third  Degree  of  the  Rite  of  Mizraim. 

Orient,  Interior.  A name  sometimes  used 
in  Germany  to  designate  a Grand  Chapter  or 
superintending  body  of  the  higher  degrees. 

Orient  of  France,  Grand.  See  France. 

Orient,  Order  of  the.  (Ordre  d'Orient.) 
An  Order  founded,  says  Thory  {Act.  Lat.,  i., 
330),  at  Paris,  in  1806,  on  the  system  of  the 
Templars,  to  whom  it  traced  its  origin. 

Oriental  Chair  of  Solomon.  The  seat 
of  the  Master  in  a Symbolic  Lodge,  and  so 
called  because  the  Master  is  supposed  sym- 
bolically to  fill  the  place  over  the  Craft  once 
occupied  by  King  Solomon.  For  the  same 
reason,  the  seat  of  the  Grand  Master  in  the 
Grand  Lodge  receives  the  same  appellation. 
In  England  it  is  called  the  throne. 

Oriental  Philosophy.  A pecuhar  sys- 
tem of  doctrines  concerning  the  Divine 
Nature  which  is  said  to  have  originated  in 
Persia,  its  founder  being  Zoroaster,  whence 
it  passed  through  Syria,  Asia  Minor,  and 
Egypt,  and  was  finallv  introduced  among 
the  Greeks,  whose  philosophical  systems  it 
at  times  modified.  Phny  calls  it  “a  magical 
philosophy,”  and  says  that  Democritus, 
having  traveled  into  the  East  for  the  purpose 
of  learning  it,  and  returning  home,  taught'  it 
in  his  mysteries.  It  gave  birth  to  the  sect 
of  Gnostics,  and  most  of  it  being  adopted  by 
the  school  of  Alexandria,  it  was  taught  by 
Philo,  Jamblichus,  and  other  disciples  of 
that  school.  Its  essential  feature  was  the 
th^ry  of  emanations  (which  see).  And  the 
Oriental  Philosophy  permeates,  sometimes  to 
a very  palpable  extent.  Ineffable,  Philosophic, 
and  Hermetic  Masonry,  being  mixed  up  and 
intertwined  with  the  Jewish  and  Kabbalistic 
Philosophy.  A knowledge  of  the  Oriental 
Philosophy  is  therefore  essential  to  the  proper 
understanding  of  these  high  degrees. 

Oriental  Rite.  The  title  first  assumed 
by  the  Rite  of  Memphis. 

Orientation.  The  orientation  of  a Lodge 
is  its  situation  due  east  and  west.  The  word 
is  derived  from  the  technical  language  of 
architecture,  where  it  is  applied,  in  the 
expression  “orientation  of  churches,"  to 
designate  a similar  direction  in  building. 
Although  Masonic  Lodges  are  still,  when 
circumstances  will  permit,  built  on  an  east  and 
west  direction,  the  explanation  of  the  usage, 
contained  in  the  old  lectures  of  the  last 
century,  that  it  was  “because  aU  chapels 
and  churches  are,  or  ought  to  be  so,"  has  be- 
come obsolete,  and  other  symbolic  reasons  are 
assigned.  Yet  there  can  be  no  doubt  that 
such  was  really  the  origin  of  the  usage.  The 
orientation  of  churches  was  a principle  of 
ecclesiastical  architecture  very  generally  ob- 
served by  builders,  in  accordance  with 
ecclesiastical  law  from  the  earliest  times  after 
the  apostolic  age.  Thus  in  the  Apostolic 
Constitutions,  which,  although  falsely  attrib- 


538 


ORIFLAMME 


ORLEANS 


iited  to  St.  Clement,  are  yet  of  great  antiquity, 
we  find  the  express  direction,  ‘‘sit  sedes 
oblonga  ad  orientem  versus” — let  the  church 
he  of  an  oblong  form,  directed  to  the  east — a 
direction  which  would  be  strictly  applicable 
in  the  building  of  a Lodge  room.  St.  Charles 
Borromeo,  in  his  Instructiones  Fahricce  Eccle- 
siasticoe,  is  still  more  precise,  and  directs  that 
the  rear  or  altar  part  of  the  church  shall  look 
directly  to  the  east,  “in  orientem  versus 
recta  spectat,”  and  that  it  shall  be  not  “ad 
solstitialem  sed  ad  aequinoctialem  orientem” 
— not  to  the  solstitial  east,  which  varies  by 
the  deflection  of  the  sun’s  rising,  but  to  the 
equinoctial  east,  where  the  sun  rises  at  the 
equinoxes,  that  is  to  say,  due  east.  But,  as 
Bingham  (Antiq.,  b.  viii.,  c.  iii.)  admits, 
altliough  the  usage  was  very  general  to 
erect  churches  toward  the  east,  yet  “it 
admitted  of  exceptions,  as  necessity  or  ex- 
pediency”; and  the  same  exception  prevails 
in  the  construction  of  Lodges,  which,  although 
always  erected  due  east  and  west,  where 
circumstances  will  permit,  are  sometimes 
from  necessity  built  in  a different  direction. 
But  whatever  may  be  externally  the  situation 
of  the  Lodge  with  reference  to  the  points  of 
the  compass,  it  is  always  considered  internally 
that  the  Master’s  seat  is  in  the  east,  and  there- 
fore that  the  Lodge  is  “situated  due  east  and 
west.” 

As  to  the  original  interpretation  of  the 
usage,  there  is  no  doubt  that  the  Masonic 
was  derived  from  the  ecclesiastical,  that  is, 
that  Lodges  were  at  first  built  east  and 
west  because  churches  were;  nor  can  we 
help  believing  that  the  church  borrowed 
and  Christianized  its  symbol  from  the  Pagan 
reverence  for  the  place  of  sunrising.  The 
admitted  reverence  in  Masonry  for  the  east 
as  the  place  of  light,  gives  to  the  usage  the 
modern  Masonic  interpretation  of  the  symbol 
of  orientation. 

Orlfiamme.  The  ancient  banner  which 
originally  belonged  to  the  Abbey  of  St.  Denis, 
and  was  borne  by  the  Counts  of  Vezin, 
patrons  of  that  church,  but  which,  after,  the 
country  of  Vezin  fell  into  the  hands  of  the 
French  crown,  became  the  principal  banner 
of  the  kingdom.  It  was  charged  with  a 
saltire  wavy  Or,  with  rays  issuing  from  the 
center  crossways;  Seccee  into  five  points, 
each  bearing  a tassel  of  green  silk. 

Original  Points.  The  old  lectures  of 
the  last  century,  which  are  now  obsolete, 
contained  the  following  instruction:  “There 
are  in  Freemasonry  twelve  original  points, 
which  forin  the  basis  of  the  system  and 
comprehend  the  whole  ceremony  of  initia- 
tion. Without  the  existence  of  these  points, 
no  man  ever  was,  or  can  be,  legally  and 
essentially  received  into  the  Order.  Every 
person  who  is  made  a Mason  must  go  through 
all  these  twelve  forms  and  ceremonies,  not 
only  in  the  first  degree,  but  in  every  sub- 
sequent one.” 

Origin  of  Freemasonry.  The  origin  and 
source  whence  first  sprang  the  institution  of 
Freemasonry,  such  as  we  now  have  it,  has 
given  rise  to  more  difference  of  opinion  and 
discussion  among  Masonic  scholars  than  any 


other  topic  in  the  literature  of  the  Institu- 
tion. Writers  on  the  history  of  Freemasonry 
have,  at  different  times,  attributed  its  origin 
to  the  following  sources.  1.  To  the  Patri- 
archal religion.  2.  To  the  Ancient  Pagan 
Mysteries.  3.  To  the  Temple  of  King  Solo- 
mon. 4.  To  the  Crusaders.  5.  To  the 
Knights  Templar.  6.  To  the  Roman  Col- 
leges of  Artificers.  7.  To  the  Operative 
Masons  of  the  Middle  Ages.  8.  To  the 
Rosicrucians  of  the  sixteenth  century.  9. 
To  Oliver  Cromwell,  for  the  advancement 
of  his  political  schemes.  10.  To  the  Pre- 
tender, for  the  restoration  of  the  House  of 
Stuart  to  the  British  throne.  11.  To  Sir 
Christopher  Wren  at  the  building  of  St. 
Paul’s  Cathedral.  12.  To  Dr.  Desaguliera 
and  his  associates  in  the  year  1717.  Each 
of  these  twelve  theories  has  been  from  time 
to  time,  and  the  twelfth  within  a recent 
period,  sustained  with  much  zeal,  if  not 
always  with  much  judgment,  by  their  advo- 
cates. A few  of  them,  however,  have  long 
since  been  abandoned,  but  the  others  stiff 
attract  attention  and  find  defenders.  Dr. 
Mackey  has  his  own  views  of  the  subject  in 
his  book  History  of  Freemasonry,  to  which  the 
reader  is  referred.* 

Orleans,  Duke  of.  Louis  Philippe  Joseph, 
Duke  of  Orleans,  better  known  in  history  by 
his  revolutionary  name  of  Egalite,  was  the 
fifth  Grand  Master  of  the  Masonic  Order  in 
France.  As  Duke  of  Chartres,  the  title 
which  he  held  during  the  life  of  his  father, 
he  was  elected  Grand  Master  in  the  year 
1771,  upon  the  death  of  the  Count  de  Cler- 
mont. Having  appointed  the  Duke  of 
Luxemburg  his  Substitute,  he  did  not  attend 
a meeting  of  the  Grand  Lodge  until  1777,  but 
had  in  the  meantime  paid  much  attention 
to  the  interests  of  Masonry,  visiting  many 
of  the  Lodges,  and  laying  the  foundation- 
stone  of  a Masonic  Hall  at  Bordeaux. 

His  abandonment  of  his  family  and  his 
adhesion  to  the  Jacobins  during  the  revo- 
lution, when  he  repudiated  his  hereditary 
title  of  Duke  of  Orleans  and  assumed  the 
republican  one  of  Egalite,  forms  a part  of 
the  history  of  the  times.  On  the  22d  of  Feb- 
ruary, 1793,  he  wrote  a letter  to  Milsent, 
the  editor,  over  the  signature  of  “Gitoyen 
Egalite,”  which  w^  published  in  the  Journal 
de  Paris,  and  which  contains  the  following 
passages: 

“This  is  my  Masonic  history.  At  one 
time,  when  certainly  no  one  could  have 
foreseen  our  revolution,  I was  in  favor  of 
Freemasonry,  which  presented  to  me  a sort 
of  image  of  equality,  as  I was  in  favor  of 
the  parliament,  which  presented  a sort  of 
image  of  liberty.  I have  since  quitted  the  phan- 
tom for  the  reality.  In  the  month  of  Decem- 
ber last,  the  secretary  of  the  Grand  Orient 
having  addressed  himself  to  the  person  who 
discharged  the  functions,  near  me,  of  secre- 


Antiquity  of  Masonry;  Egyptian  Mysteries; 
Roman  College  Artificers;  Como;  Comacine  Mas- 
ters; Traveling  Masons;  Stone-Masons  of  Middle 
Ages;  Four  Old  Lodges;  Revival;  Speculative  Ma- 
sonry. 


ORMUS 


ORPHIC 


539 


tary  of  the  Grand  Master,  to  obtain  my  opin- 
ion on  a question  relating  to  the  affairs  of  that 
society,  I replied  to  him  on  the  5th  of  January 
as  follows:  ‘As  I do  not  know  how  the  Grand 
Orient  is  composed,  and  as,  besides,  I think 
that  there  should  be  no  mystery  nor  secret 
assembly  in  a republic,  especially  at  the 
commencement  of  its  establishment,  I desire 
no  longer  to  mingle  in  the  affairs  of  the  Grand 
Orient,  nor  in  the  meetings  of  the  Free- 
masons.’ ” 

In  consecmence  of  the  publication  of  this 
letter,  the  Grand  Orient  on  May  13,  1793, 
declared  the  Grand  Mastership  vacant,  thus 
virtually  deposing  their  recreant  chief.  He 
soon  reaped  the  reward  of  his  treachery  and 
olitical  debasement.  On  the  6th  of  Novem- 
er  in  the  same  year  he  suffered  death  on  the 
guillotine. 

Ormiis  or  Ormesius.  See  Rose  Croix 
of  Gold,  Brethren  of  the. 

Ormuzd  and  Ahriman.  Ormuzd  was 
the  principle  of  good  and  the  symbol  of  light, 
and  Ahriman  the  principle  of  evil  and  the 
symbol  of  darkness,  in  the  old  Persian  relig- 
ion. (See  Zoroaster.) 

Ornaments  of  a Lodge.  The  lectures 
describe  the  ornaments  of  a Lodge  as  consist- 
ing of  the  Mosaic  Pavement,  the  Indented 
Tessel,  and  the  Blazing  Star.  They  are  called 
ornaments  because  they  are  really  the  dec- 
orations with  which  a properly  furnished 
Lodge  is  adorned.  See  these  respective 
words. 

Oman  the  Jebusite.  He  was  an  in- 
habitant of  Jerusalem,  at  the  time  that  that 
city  was  called  Jebus,  from  the  son  of  Canaan, 
whose  descendants  peopled  it.  He  was  the 
owner  of  the  threshing-floor  situated  on 
Mount  Moriah,  in  the  same  spot  on  which 
the  Temple  was  afterward  built.  This 
threshing-floor  David  bought  to  erect  on  it 
an  altar  to  God.  (1  Chron.  xxi.  18-25.)  On 
the  same  spot  Solomon  afterward  built  the 
Temple.  Hence,  in  Masonic  language,  the 
Temple  of  Solomon  is  sometimes  spoken  of 
as  “the  threshing-floor  of  Oman  the  Jebusite.” 
(See  Threshing-Floor.) 

Orphan.  The  obhgation  that  Masons 
should  care  for  the  children  of  their  de- 
ceased brethren  has  been  well  observed  in 
the  Institution  by  many  Grand  Lodges, 
independent  associations  of  Masons,  and 
of  asylums  for  the  support  and  education 
of  Masonic  orphans.  Among  these,  perhaps 
one  of  the  most  noteworthy,  is  the  orphan 
asylum  founded  at  Stockholm,  in  1753,  by  the 
contributions  of  the  Swedish  Masons,  which, 
by  subsequent  bequests  and  endowments, 
has  become  one  of  the  richest  private  institu- 
tions of  the  kind  in  the  world. 

Orpheus.  There  are  no  less  than  four  per- 
sons to  whom  the  ancients  gave  the  name  of 
Orpheus,  but  of  these  only  one  is  worthy  of 
notice  as  the  inventor  of  the  mysteries,  or,  at 
least,  as  the  introducer  of  them  into  Greece. 
The  genuine  Orpheus  is  said  to  have  been  a 
Thracian,  and  a disciple  of  Linus,  who  flour- 
ished when  the  kingdom  of  the  Atnenians  was 
dissolved.  From  him  the  Thracian  or  Orphic 
mysteries  derived  their  name,  because  he  first 


introduced  the  sacred  rites  of  initiation  and 
mystical  doctrines  into  Greece.  He  was,  ac- 
cording to  fabulous  tradition,  torn  to  pieces 
by  Giconian  women,  and  after  his  death  he 
was  deified  by  the  Greeks.  The  story,  that 
by  the  power  of  his  harmony  he  drew  wild 
beasts  and  trees  to  him,  has  been  symbolic- 
ally interpreted,  that  by  his  sacred  doctrines 
he  tamed  men  of  mstic  and  savage  disposi- 
tion. An  abundance  of  fables  has  clustered 
around  the  name  of  Orpheus;  but  it  is  at  least 
generally  admitted  by  the  learned,  that  he  was 
the  founder  of  the  system  of  initiation  into  the 
sacred  mysteries  as  practised  in  Greece.  The 
Grecian  theology,  says  Thomas  Taylor — him- 
self the  most  Grecian  of  all  moderns — orig- 
inated from  Orpheus,  and  was  promulgated 
by  him,  by  Pythagoras,  and  by  Plato;  by  the 
first,  mystically  and  symbolically;  by  the 
second,  enigmatically  and  through  images; 
and  by  the  last,  scientifically.  The  mysti- 
cism of  Orpheus  should  certainly  have  given 
him  as  high  a place  in  the  esteem  of  the 
founders  of  the  present  system  of  Speculative 
Masonry  as  has  been  bestowed  upon  Py- 
thagoras. But  it  is  strange  that,  while  they 
dehghted  to  call  Pythagoras  an  “ancient 
friend  and  brother,”  they  have  been  utterly 
silent  as  to  Orpheus. 

Orphic  Mysteries.  These  rites  were  prac- 
tised in  Greece,  and  were  a modification  of  the 
mysteries  of  Bacchus  or  Dionysus,  and  they 
were  so  called  because  their  institution  was 
falsely  attributed  to  Orpheus.  They  were, 
however,  established  at  a much  later  period 
than  his  era.  Indeed,  M.  Freret,  who  has  in- 
vestigated this  subject  with  much  learning  in 
the  Memoir es  de  VAcademie  des  Inscriptions 
(tom.  xxiii.),  regards  the  Orphics  as  a degener- 
ate branch  of  the  school  of  Pythagoras,  formed, 
after  the  destruction  of  that  school,  by  some 
of  its  disciples,  who,  seeking  to  establish  a 
religious  association,  devoted  themselves  to 
the  worship  of  Bacchus,  with  which  they 
mingled  certain  Egyptian  practises,  and  out  of 
this  mixture  made  up  a species  of  life  which 
they  called  the  Orphic  life,  and  the  origin  of 
which,  to  secure  greater  consideration,  they 
attributed  to  Orpheus,  publishing  under  his 
name  many  apocryphal  v/orks. 

The  Orphic  rites  differed  from  the  other 
Pagan  rites,  in  not  being  connected  with  the 
priesthood,  but  in  being  practised  by  a fra- 
ternity who  did  not  possess  the  sacerdotal 
functions.  The  initiated  commemorated  in 
their  ceremonies,  which  were  performed  at 
night,  the  murder  of  Bacchus  by  the  Titans, 
and  his  final  restoration  to  the  supreme  gov- 
ernment of  the  universe,  under  the  name  of 
Phanes. 

Demosthenes,  while  reproaching  ^schines 
for  having  engaged  with  his  mother  in  these 
mysteries,  gives  us  some  notion  of  their  na- 
ture. 

In  the  day,  the  initiates  were  crowned  with 
fennel  and  poplar,  and  carried  serpents  in 
their  hands,  or  twined  them  around  their 
heads,  crying  with  a loud  voice,  enos,  sahos, 
and  danced  to  the  sound  of  the  mystic  words, 
hyes,  attes,  attes,  hyes.  At  night  the  mystes 
was  bathed  in  the  lustral  water,  and  having 


540 


OSIRIS 


OZIAH 


been  rubbed  over  with  clay  and  bran,  he  was 
clothed  in  the  skin  of  a fawn,  and  having  risen 
from  the  bath,  he  exclaimed,  “I  have  de- 
parted from  evil  and  have  found  the  good.  ” 

The  Orphic  poems  made  Bacchus  identical 
with  Osiris,  and  celebrated  the  mutilation  and 
palingenesis  of  that  deity  as  a symbol  teaching 
the  resurrection  to  eternal  life,  so  that  their 
design  was  similar  to  that  of  the  other  Pagan 
mysteries. 

The  Orphic  initiation,  because  it  was  not 
sacerdotal  in  its  character,  was  not  so  cele- 
brated among  the  ancients  as  the  other  mys- 
teries. Plato,  even,  calls  its  disciples  charla- 
tans. It  nevertheless  existed  until  the  first 
ages  of  the  Christian  religion,  being  at  that 
time  adopted  by  the  philosophers  as  a means 
of  opposing  the  progress  of  the  new  revelation. 
It  fell,  however,  at  last,  with  the  other  rites  of 
Paganism,  a victim  to  the  rapid  and  trium- 
phant progress  of  the  Gospel. 

Osiris.  He  was  the  chief  god  of  the  old 
Egyptian  mythology,  the  husband  of  Isis,  and 
the  father  of  Horus.  Jabloniski  says  that 
Osiris  represented  the  sun  only,  but  Plutarch, 
whose  opportunity  of  knowing  was  better, 
asserts  that,  while  generally  considered  as  a 
symbol  of  the  solar  orb,  some  of  the  Egyptian 
philosophers  regarded  him  as  a river  god, 
and  called  him  Nilus.  But  the  truth  is,  that 
Osiris  represented  the  male,  active  or  genera- 
tive, powers  of  nature;  while  Isis  represented 
its  female,  passive  or  prolific,  powers.  Thus, 
when  Osiris  was  the  sun,  Isis  was  the  earth,  to 
be  vivified  by  his  rays;  when  he  was  the  Nile, 
Isis  was  the  land  of  Egypt,  fertilized  by  his 
overflow.  Such  is  the  mythological  or  mys- 
tical sense  in  which  Osiris  was  received. 

Historically,  he  is  said  to  have  been  a great 
and  powerful  king,  who,  leaving  Egypt,  trav- 
ersed the  world,  leading  a host  of  fauns  or 
satyrs,  and  other  fabulous  beings  in  his  train, 
actually  an  army  of  followers.  He  civilized 
the  whole  earth,  and  taught  mankind  to  fer- 
tilize the  soil  and  to  perform  the  works  of 
agriculture.  We  see  here  the  idea  which  was 
subsequently  expressed  by  the  Greeks  in  their 
travels  of  Dionysus,  and  the  wanderings  of 
Ceres;  and  it  is  not  improbable  that  the  old 
Masons  had  some  dim  perception  of  this  story, 
which  they  have  incorporated,  under  the  fig- 
ure of  Euclid,  in  their  “Legend  of  the  Craft.” 

Osiris,  Mysteries  of.  The  Osirian  mys- 
teries consisted  in  a scenic  representation  of 
the  murder  of  Osiris  by  Typhon,  the  subse- 
quent recovery  of  his  mutilated  body  by  Isis, 
and  his  deification,  or  restoration  to  immortal 
hfe.  Julius  Firmicus,  in  his  treatise  On  the 
Falsity^  of  the  Pagan  Religions,  thus  describes 
the  object  of  the  Osirian  Mysteries:  “But  in 
those  funerals  and  lamentations  which  are 
annually  celebrated  in  honor  of  Osiris,  the  de- 
fenders of  the  Pagan  rites  pretend  a physical 
reason.  They  call  the  seeds  of  fruit,  Osiris; 
the  earth,  Isis;  the  natural  heat,  Typhon; 
and  because  the  fruits  are  ripened  by  the 
natural  heat  and  collected  for  the  life  of 
man,  and  are  separated  from  their  natural 
tie  to  the  earth,  and  are  sown  again  when 
winter  approaches,  this  they  consider  is  the 
death  of  Osiris;  but  when  the  fruits,  by  the 


genial  fostering  of  the  earth,  begin  again  to 
be  generated  by  a new  procreation,  this  is 
the  finding  of  Osiris.  ” This  explanation  does 
not  essentially  differ  from  that  already  given 
in  the  article  Egyptian  Mysteries.  The  sym- 
bolism is  indeed  precisely  the  same — that  of  a 
restoration  or  resurrection  from  death  to  life. 
(See  Egyptian  Mysteries.) 

Oterfut.  The  name  of  the  assassin  at  the 
west  gate  in  the  legend  of  the  Third  Degree, 
according  to  some  of  the  high  degrees.  I have 
vainly  sought  the  true  meaning  or  derivation 
of  this  word,  which  is  most  probably  an  ana- 
gram of  a name.  It  was,  I think,  invented  by 
the  Stuart  Masons,  and  refers  to  some  person 
who  was  inimical  to  that  party. 

Otreb.  The  pseudonym  of  the  celebrated 
Rosicrucian  Michael  Maier,  under  which  he 
wrote  his  book  on  Death  and  the  Resurrection. 
(See  Maier.) 

Ouriel.  See  Uriel. 

Out  of  the  Lodge.  The  charges  of  a Free- 
mason, compiled  by  Anderson  from  the  An- 
cient Records,  contain  the  regulations  for  the 
behavior  of  Masons  out  of  the  Lodge  under 
several  heads;  as,  behavior  after  the  Lodge  is 
over,  when  brethren  meet  without  strangers, 
in  the  presence  of  strangers,  at  home,  and  to- 
ward a strange  brother.  Gadicke  gives  the 
same  directions  in  the  following  words; 

“A  brother  Freemason  shall  not  only  con- 
duct himself  in  the  Lodge,  but  also  out  of  the 
Lodge,  as  a brother  towards  his  brethren;  and 
happy  are  they  who  are  convinced  that  they 
have  in  this  respect  ever  obeyed  the  laws  of 
the  Order.” 

Oval  Temples.  The  temple  in  the  Druid- 
ical  mysteries  was  often  of  an  oval  form.  As 
the  oblong  temple  was  a representation  of  the 
inhabited  world,  whence  is  derived  the  form  of 
the  Lodge,  so  the  oval  temple  was  a represen- 
tation of  the  mundane  egg,  which  was  also  a 
symbol  of  the  world.  The  symbolic  idea  in 
both  was  the  same. 

Overseer.  The  title  of  three  officers  in  a 
Mark  Lodge,  who  are  distinguished  as  the 
Master,  Senior,  and  Junior  Overseer.  The 
jewel  of  their  office  is  a square.  In  Mark 
Lodges  attached  to  Chapters,  the  duties  of 
these  officers  are  performed  by  the  three 
Grand  Masters  of  the  Veils. 

Ox.  The  ox  was  the  device  on  the  banner 
of  the  tribe  of  Ephraim.  The  ox  on  a scarlet 
field  is  one  of  the  Royal  Arch  banners,  and  is 
borne  by  the  Grand  Master  of  the  Third  Veil. 

Oyres  de  Ornellas,  Pra?ao.  A Portu- 
guese gentleman,  who  was  arrested  as  a Free- 
mason, at  Lisbon,  in  1776,  was  thrown  into  a 
dungeon,  where  he  remained  fourteen  months. 
(See  Alincourt.) 

Ozee.  Sometimes  Osee.  The  acclamation 
of  the  Scottish  Rite  is  so  spelled  in  many 
French  Cahiers.  Properly  Hoschea,  which 
Delaunay  {Thuileur,  p.  141)  derives  from  the 
Hebrew  hossheah,  deliverance,  safety,  or, 
as  he  says,  a savior.^  But  see  Hoschea,  where 
another  derivation  is  suggested. 

Oziah.  (Heb.  n^TJ?;  Latin,  Fortitudo  dom~ 
ini.)  A prince  of  Judah,  and  the  name  of  the 
Senior  Warden  in  the  Fifth  Degree  of  the 
French  Rite  of  Adoption. 


p 


PALLADIUM 


541 


P.  The  sixteenth  letter  of  the  English 
and  Greek  alphabets,  and  the  seventeenth 
y of  the  Hebrew,  in  which  last-mentioned 
language  its  numerical  value  is  80,  is 
formed  thus  2,  signifying  a mouth  in 
^ the  Phoenician.  The  sacred  name  of 
^ God  associated  with  this  letter  is  rniD, 
Phodeh  or  Redeemer. 

Pachacamac.  The  Peruvian  name  for 
the  Creator  of  the  universe. 

Paganis,  Hugo  de.  The  Latinized  form 
of  the  name  of  Hugh  de  Payens,  the  first 
Grand  Master  of  the  Templars.  (See  Payens.) 

P^anism.  A general  appellation  for  the 
religious  worship  of  the  whole  human  race, 
except  of  that  portion  which  has  embraced 
Christianity,  Judaism,  or  Mohammedanism. 
Its  interest  to  the  Masonic  student  arises  from 
the  fact  that  its  principal  development  was  the 
ancient  mythology,  in  whose  traditions  and 
mysteries  are  to  be  found  many  interesting 
analogies  with  the  Masonic  system.  (See 
Dispensations  of  Religion.) 

Paine,  Thomas.  A political  writer  of 
eminence  during  the  Revolutionary  War  in 
America.  He  greatly  injured  his  reputation 
by  his  attacks  on  the  Christian  religion.  He 
was  not  a Mason,  but  wrote  An  Essay  on  the 
Origin  of  Freemasonry,  with  no  other  knowl- 
edge of  the  Institution  than  that  derived  from 
the  writings  of  Smith  and  Dodd,  and  the  very 
questionable  authority  of  Prichard’s  Masonry 
Dissected.  He  sought  to  trace  Freemasonry 
to  the  Celtic  Druids.  For  one  so  little  ac- 
quainted with  his  subject,  he  has  treated  it 
with  considerable  ingenuity.  Paine  was  born 
in  England  in  1737,  and  died  in  New  York,  in 
1809. 

Palestine,  called  also  the  Holy  Land  on 
account  of  the  sacred  character  of  the  events 
that  have  occurred  there,  is  situated  on  the 
coast  of  the  Mediterranean,  stretching  from 
Lebanon  south  to  the  borders  of  Egypt,  and 
from  the  thirty-fourth  to  the  thirty-ninth 
degrees  of  longitude.  It  was  conquered  from 
the  Canaanites  by  the  Hebrews  under  Joshua 
1450  years  b.c.  They  divided  it  into  twelve 
confederate  states  according  to  the  tribes. 
Saul  united  it  into  one  kingdom,  and  David 
enlarged  its  territories.  In  975  b.c.  it  was 
divided  into  the  two  kingdoms  of  Israel  and 
Judea,  the  latter  consisting  of  the  tribes  of 
Judah  and  Benjamin,  and  the  former  of  the 
rest  of  the  tribes.  About  740  b.c.,  both  king- 
doms were  subdued  by  the  Persians  and  Baby- 
lonians, and  after  the  captivity  only  the  two 
tribes  of  Judah  and  Benjamin  returned  to 
rebuild  the  Temple.  With  Palestine,  or  the 
Holy  Land,  the  mythical,  if  not  the  authentic, 
history  of  Freemasonry  has  been  closely  con- 
nected. There  stood,  at  one  time,  the  Temple 
of  Solomon,  to  which  some  vn-iters  have  traced 
the  origin  of  the  Masonic  Order;  there  fought 
the  Crusaders,  among  whom  other  writers 
have  sought,  with  equal  boldness,  to  find  the 
cradle  of  the  Fraternity;  there  certainly  the 


Order  of  the  Templars  was  instituted,  whose 
subsequent  history  has  been  closely  mingled 
with  that  of  Freemasonry;  and  there  occurred 
nearly  all  the  events  of  sacred  history  that, 
with  the  places  where  they  were  enacted,  have 
been  adopted  as  important  Masonic  symbols. 

Palestine,  Explorations  in.  The  desire 
to  obtain  an  accurate  knowledge  of  the  arche- 
ology of  Palestine,  gave  rise  in  18C6  to  an  asso- 
ciation, which  was  permanently  organized  in 
London,  as  the  “Palestine  Exploration  Fund,” 
with  the  Queen  as  the  chief  patron,  and  a long 
list  of  the  nobility  and  the  most  distinguished 
gentlemen  in  the  kingdom,  added  to  which 
followed  the  Grand  Lodge  of  England  and 
forty-two  subordinate  and  provincial  Grand 
Lodges  and  Chapters.  Early  in  the  year 
1867  the  committee  began  the  work  of  exam- 
ination, by  mining  in  and  about  the  various 
points  which  had  been  determined  upon  by  a 
former  survey  as  essential  to  a proper  under- 
standing of  the  ancient  city,  which  had  been 
covered  up  by  debris  from  age  to  age,  so  that 
the  present  profiles  of  the  ground,  in  every 
direction,  were  totally  different  from  what 
they  were  in  the  days  of  David  and  Solomon, 
or  even  the  time  of  Christ. 

Lieutenant  Charles  Warren,  R.E.  [as  he 
then  was,  now  Lieut. -General  Sir  Charles 
Warren,  G.C.M.G.,  K.C.B.,  F.R.S.],  was  sent 
out  with  authority  to  act  as  circumstances 
might  demand,  and  as  the  delicacy  and  the 
importance  of  the  enterprise  required.  He 
arrived  in  Jerusalem  February  17,  1867,  and 
continued  his  labors  of  excavating  in  many 
parts  of  the  city,  with  some  interruptions, 
until  1871,  when  he  returned  to  England. 
During  his  operations,  he  kept  the  society 
in  London  constantly  informed  of  the  prog- 
ress of  the  work  in  which  he  and  his  asso- 
ciates were  so  zealously  engaged,  in  a ma- 
jority of  cases  at  the  imminent  risk  of  their 
lives  and  always  that  of  their  health.  The 
result  of  these  labors  has  been  a vast  accumu- 
lation of  facts  in  relation  to  the  topography  of 
the  holy  city  which  tlrrow  much  light  on  its 
archeology.  ^ A branch  of  the  society  has  been 
established  in  this  country,  and  it  is  still  in 
successful  operation. 

Palestine,  Knight  of.  See  Knight  of 
P dlcstl/TlB 

Palestine,  Knight  of  St.  John  of.  See 

Knight  of  St.  John  of  Palestine. 

Palestine,  Order  of.  Mentioned  by  Baron 
de  Tschoudy,  and  said  to  have  been  the  foun- 
tain whence  the  Chevalier  Ramsay  obtained 
his  information  for  the  regulation  of  his  sys- 
tem. 

Palla.  An  altar-cloth,  also  a canopy  borne 
over  the  head  of  royalty  in  Oriental  lands. 

Palladic  Masonry.  The  title  given  to  the 
Order  of  the  Seven  Sages  and  the  Order  of  the 
Palladium.  (See  Palladium,  Order  of  the.) 

Palladium,  Order  of  the.  An  androgy- 
nous society  of  Masonic  adoption,  established, 
says  Ragon,  at  Paris  in  1737.  It  made  great 


542 


PALMER 


PARALLEL 


pretensions  to  high  antiquity,  claiming  that 
it  had  its  origin  in  the  instructions  brought  by 
Pythagoras  from  Egypt  into  Greece,  and  hav- 
ing fallen  into  decay  after  the  decline  of  the 
Roman  Emperor,  it  was  revived  in  1637  by 
r^nelon,  Archbishop  of  Canbray;  all  of  which 
is  altogether  mythical.  F6nelon  was  not 
born  until  1651.  It  was  a very  moral  society, 
consisting  of  two  degrees:  1.  Adelph;  2. 
Companion  of  Ulysses.  When  a female  took 
the  Second  Degree,  she  was  called  a Compan- 
ion of  Penelope. 

Palmer.  From  the  Latin,  palmifer,  a 
palm-bearer.  A name  given  in  the  time  of 
the  Crusades  to  a pilgrim,  who,  coming  back 
from  the  holy  war  after  having  accomplished 
his  vow  of  pilgrimage,  exhibited  upon  his  re- 
turn home  a branch  of  palm  bound  round  his 
staff  in  token  of  it. 

Palmer,  Henry  L.  Born  in  New  York, 
October  18,  1819.  He  was  the  author  of  the 
celebrated  report,  in  October,  1849,  which  re- 
sulted in  the  union  of  the  two  Grand  Lodges  in 
New  York,  the  “ Herring-Phillips  ” and  the 
“New  York”  Grand  Lodge.  Bro.  Palmer 
occupied  almost  every  known  position  in  Craft 
Masonry,  and  was  the  commanding  officer  of 
every  one  of  its  departments.  He  was  P.  G. 
Master  of  the  G.  Encampment  of  K.  T.  of  the 
U.  S.,  and  G.  Commander  of  the  Supreme 
Council  of  the  A.  A.  Scottish  Rite,  Northern 
Jurisdiction  of  the  U.  S.  of  America.  He  died 
on  May  7,  1909. 

Pantacle.  The  pentalpha  of  Pythagoras 
is  so  called  in  the  symbolism  of  High  Magic 
and  the  Hermetic  Philosophy.  (See  Pental- 
pha.) 

Pantheism.  A speculative  system,  which, 
spiritually  considered,  identifies  the  universe 
with  God,  and,  in  the  material  form,  God  with 
the  universe.  Material  Pantheism  is  subject 
to  the  criticism,  if  not  to  the  accusation,  of 
being  atheistic.  Pantheism  is  as  aged  as  relig- 
ion, and  was  the  system  of  worship  in  India, 
as  it  was  in  Greece.  Giordano  Bruno  was 
burned  for  his  pantheistic  opinions  at  Rome 
in  1600. 

Pantheistic  Brotherhood.  Described  by 
John  Toland,  in  his  Pantheisticon,  as  having 
a strong  resemblance  to  Freemasonry.  The 
Socratic  Lodge  in  Germany,  based  on  the 
Brotherhood,  was  of  short  duration. 

Papworth  Manuscript.  A manuscript 
in  the  possession  of  Mr.  Wyatt  Papworth,  of 
London,  who  purchased  it  from  a bookseller 
of  that  city  in  1860.  As  some  of  the  water- 
marks of  the  paper  on  which  it  is  written  bear 
the  initials  G.  R.,  with  a crown  as  a water- 
mark, it  is  evident  that  the  manuscript  cannot 
be  older  than  1714,  that  being  the  year  in 
which  the  first  of  the  Georges  ascended  the 
throne.  It  is  most  probably  of  a still  more 
recent  date,  perhaps  1720.  The  Rev.  A.  F.  A. 
Woodford  has  thus  described  its  appearance: 
“The  scroll  was  written  originally  on  pages  of 
foolscap  size,  which  were  then  joined  into  a 
continuous  roll,  and  afterwards,  probably  for 
greater  convenience,  the  pages  were  again  sep- 
arated by  cutting  them,  and  it  now  forms  a 


book,  containing  twenty-four  folios,  sewed 
together  in  a light-brown  paper  cover.  The 
text  is  of  a bold  character,  but  written  so  ir- 
regularly that  there  are  few  consecutive  pages 
which  have  the  same  number  of  lines,  the  aver- 
age being  about  seventeen  to  the  page.”  The 
manuscript  is  not  complete,  three  or  four  of 
the  concluding  charges  being  omitted,  al- 
though some  one  has  written,  in  a hand  differ- 
ent from  that  of  the  text,  the  word  Finis  at  the 
bottom  of  the  last  page.  The  manuscript 
appears  to  have  been  simply  a copy,  in  a little 
less  antiquated  language,  of  some  older  Con- 
stitution. It  has  been  published  by  Bro. 
Hughan  in  his  Old  Charges  of  the  British  Free- 
masons. (1872.) 

_ Papyrus.  “The  papyrus  leaf,”  says  J.  W. 
Simons,  in  his  Egyptian  Symbols,  “is 
that  plant  which  formed  tablets  and 
books,  and  forms  the  first  letter  of 
the  name  of  the  only  eternal  and  all- 
powerful  god  of  Egypt,^  Amon,  who 
in  the  beginning  of  things  created 
the  world,”  whose  name  signified 
occult  or  hidden.  The  word 
ole,  which  signifies  a leaf,  ^nd  to  in- 
scribe on  tablets  forms  Dyi?,  olm,  the  antique 
origin  of  things,  obscure  time,  hidden  eternity. 

The  Turin  Funeral  Papyrus  is  a book  pub- 
lished by  Dr.  Lepsius  in  original  character, 
but  translated  by  Dr.  Birch.  This  Book  of 
the  Dead  is  invaluable  as  containing  the  true 
philosophic  belief  of  the  Egyptians  respecting 
the  resurrection  and  immortality.  The  manu- 
script has  been  gathered  from  portions  which 
it  was  obligatory  to  bury  with  the  dead.  The 
excavations  of  mummies  in  Egypt  have  been 
fruitful  in  furnishing  the  entire  work. 

Parstcclsus.  Philippus  Aureolus  Theo- 
hrastus  Bombastus  Paracelsus  de  Hohen- 
eim,  as  he  styled  himself,  was  born  in  Ger- 
many in  1493,  and  died  in  1541.  He  devoted 
his  youth  to  the  study  and  practise  of  astrol- 
ogy, alchemy,  and  magic,  and  passed  many 
years  of  his  Life  in  traveling  over  Europe  and 
acquii’ing  information  in  medicine,  of  which 
he  proclaimed  himself  to  be  the  monarch.  He 
was,  perhaps,  the  most  distinguished  charla- 
tan who  ever  made  a figure  in  the  world.  The 
followers  of  his  school  were  called  Paracelsists, 
and  they  continued  for  more  than  a century 
after  the  death  of  their  master  to  influence  the 
schools  of  Germany.  Much  of  the  Kabba- 
listic  and  mystical  science  of  Paracelsus  was 
incorporated  into  Hermetic  Masonry  by  the 
founders  of  the  high  degrees. 

Paracelsus,  Sublime.  A degree  to  be 
found  in  the  manuscript  collections  of  Peuvret. 

Parallel  Lines.  In  every  well-regulated 
Lodge  there  is  found  a point  within  a circle, 
which  circle  is  imbordered  by  two  perpendic- 
ular parallel  lines.  These  lines  are  represen- 
tative of  St.  John  the  Baptist  and  St.  John 
the  Evangelist,  the  two  great  patrons  of  Ma- 
sonry to  whom  our  Lodges  are  dedicated,  and 
who  are  said  to  have  been  “perfect  parallels  in 
Christianity  as  well  as  Masonry.”  In  those 
English  Lodges  which  have  adopted  the 
“Union  System”  established  by  the  Grand 


PARIKCHAI 


PARLIAMENTARY  543 


Lodge  of  England  in  1813,  and  where  the  dedi- 
cation is  “to  God  and  his  service,’'  the  lines 
parallel  represent  Moses  and  Solomon.  As 
a symbol,  the  parallel  lines  are  not  to  be  found 
in  the  earlier  rituals  of  Masonry.  Although 
Oliver  defines  the  symbol  on  the  authority  of 
what  he  calls  the  “Old  Lectures,”  it  is  not  to 
be  found  in  any  anterior  to  Preston,  and  even 
he  only  refers  to  the  parallelism  of  the  two  Sts. 
John. 

Parlkchal,  Agrouchada.  An  occult  sci- 
entific work  of  the  Brahmans.  According  to 
a work  by  Louis  Jacolliot,  1884,  the  Fakirs 
produced  phenomena  at  will  with  superior 
intervention  or  else  with  shrewd  charlatanism : 
processes  that  were  known  to  the  Egyptians 
and  Jewish  Kabbalists.  The  doctrines  are 
those  known  to  the  Alexandrian  school,  to  the 
Gauls,  and  as  well  to  the  Christians.  In  the 
division  of  the  Kabbala,  the  first  treated  of 
the  History  of  the  Genesis  or  Creation,  and 
taught  the  science  of  nature;  the  second,  or 
Mercaba,  of  the  History  of  the  Chariot,  and 
contained  a treatise  on  theolo^. 

There  were  three  degrees  of  initiation  among 
the  Brahmans: 

1st.  According  to  selection,  the  candidate 
became  a Grihasta,  a Pourohita  or  Fakir,  or  in 
twenty  years  a Guru. 

2d.  A Sannyassis  or  Cenobite  and  Vana- 
prasthas,  and  Hved  in  the  Temple. 

3d.  A Sannyassis-Nirvany  or  Naked  Ceno- 
bite. 

Those  of  the  third  degree  were  visible  only 
once  in  five  years,  appearing  in  a column  of 
light  created  by  themselves,  at  midnight,  and 
on  a stand  in  the  center  of  a great  tank. 
Strange  sounds  and  terrific  shrieks  were  heard 
as  they  were  gazed  upon  as  demigods,  sur- 
rounded by  thousands  of  Hindus. 

The  government  was  by  a Supreme  Council 
of  seventy  Brahmans,  over  seventy  years  of 
age,  selected  from  the  Nirvany,  and  chosen  to 
see  enforced  the  Law  of  the  Lotus.  The  Su- 
reme  Chief,  or  Brahmatna,  was  required  to 
e over  eighty  years  of  age,  and  was  looked 
upon  as  immortal  by  the  populace.  This  Pon- 
tiJff  resided  in  an  immense  palace  surrounded 
by  twenty-one  walls. 

The  primitive  holy  word  composed  of  the 
three  letters  A.  U.  M.,  comprises  the  Vedic 
trinity,  signifying  Creation,  Preservation,  and 
Transformation,  and  symbolize  all  the  initia- 
tory secrets  of  the  occult  sciences.  By  some 
it  has  been  taught  that  the  “ Honover,”  or 
primordial  germ,  as  defined  in  the  Avesta,  ex- 
isted before  all  else.  Also  see  Manou,  Book 
xi.,  Sloca  265.  The  following  unexplained 
magical  words  were  always  inscribed  in  two 
triangles:  L’om.  Vrhom-sh'hrum.  Sho'rim. 
Ramaya-  Nahama. 

He  who  possessed  the  word  greater  than 
the  A.  U.  M.  was  deemed  next  to  Brahma. 
The  word  was  transmitted  in  a sealed  box. 

The  Hindu  triad,  of  which  in  later  times  OM 
is  the  mystic  name,  represents  the  union  of 
the  three  gods,  viz.,  a (Vishnu),  u (Siva),  m 
(Brahma).  It  may  also  be  typical  of  the 
three  Vedas.  Om  appears  first  in  the  Upan- 


ishads  as  a mystical  monosyllable,  and  is  thus 
set  forth  as  the  object  of  profound  meditation. 
It  is  usually  called  pranava,  more  rarely 
aksharam.  The  Buddhists  use  Om  at  the  be- 
ginning of  their  Vidya  Shad-akshari  or  mysti- 
cal formulary  in  six  syllables  (viz.,  Om  mani 
pad  me  hiim).  (See  Pilris  Indische  Mys- 
terien  and  Aum.)  [C.  T.  McClenachan.] 

Paris,  Congresses  of.  Three  important 
Masonic  Congresses  have  been  held  in  the  city 
of  Paris.  The  first  was  convened  by  the  Rite 
of  Philalethes  in  1785,  that  by  a concourse 
of  intelligent  Masons  of  all  rites  and  countries, 
and  by  a comparison  of  oral  and  written  tra- 
ditions, light  might  be  educed  on  the  most 
essential  subjects  of  hlasonic  science,  and  on 
the  nature,  origin,  and  historic  application  as 
well  as  the  actual  state  of  the  Institution. 
Savalette  de  Lauges  was  elected  President. 
It  closed  after  a protracted  session  of  three 
months,  without  producing  any  practical  re- 
sult. The  second  was  called  in  1787,  as  a 
continuation  of  the  former,  and  closed  with 
precisely  the  same  negative  result.  The 
third  was  assembled  in  1855,  by  Prince  Murat, 
for  the  purpose  of  effecting  various  reforms  in 
the  Masonic  system.  At  this  Congress,  ten 
propositions,  some  of  them  highly  important, 
were  introduced,  and  their  adoption  recom- 
mended to  the  Grand  Lodges  of  the  world. 
But  the  influence  of  this  Congress  has  not 
been  more  successful  than  that  of  its  prede- 
cessors. 

Paris  Constitutions.  A copy  of  these 
Constitutions,  said  to  have  been  adopted  in 
the  thirteenth  century,  will  be  found  in  G.  P. 
Depping’s  Collection  de  Documents  inedits  sur 
VHistoire  de  France.  (Paris,  1837.)  A part  of 
this  work  contains  the  Reglemens  sur  les  arts 
et  metiers  de  Paris,  rediges  au  13me  siecle  et 
connus  sous  le  nom  de  livre  des  metiers  d’ Etienne 
Boileau.  This  treats  of  the  masons,  stone- 
cutters, plasterers,  and  mortar-makers,  and, 
as  Steinbrenner  {Or  and  Hist,  of  Mas.,  p.  104) 
says,  “is  interesting,  not  only  as  exhibiting 
the  peculiar  usages  and  customs  of  the  Craft 
at  that  early  period,  but  as  showing  the  con- 
nection which  existed  between  the  laws  and 
regulations  of  the  French  Masons  and  those  of 
the  Steinmetzen  of  Germany  and  the  Masons 
of  England.”  A translation  of  the  Paris  Con- 
stitutions was  published  in  the  Freemasons’ 
Magazine,  Boston,  1863,  p.  201.  In  the  year 
1743,  the  “English  Grand  Lodge  of  France” 
published,  in  Paris,  a series  of  statutes,  taken 
principally  from  Anderson’s  work  of  the 
editions  of  1723  and  1738.  It  consisted  of 
twenty  articles,  and  bore  the  title  of  General 
Regulations  taken  from  the  Minutes  of  the 
Lodges,  for  the  use  of  the  French  Lodges,  together 
with  the  alterations  adopted  at  the  General  As- 
sembly of  the  Grand  Lodge,  December  11,  1743, 
to  serve  as  a rule  of  action  for  the  said  kingdom. 
A copy  of  this  document,  says  Findel,  was 
translated  into  German,  with  annotations, 
and  published  in  1856  in  the  Zeitschrift  fiir 
Freimaurer  of  Altenberg. 

Parliamentary  Law.  Parliamentary  Law, 
or  the  Lex  Parliamentaria,  is  that  code  origi- 


544 


PARLIRER 


PARVIN 


nally  framed  for  the  government  of  the  Par- 
liament of  Great  Britain  in  the  transaction  of 
its  business,  and  subsequently  adopted,  with 
necessary  modifications,  by  the  Congress  of 
the  United  States. 

But  what  was  found  requisite  for  the  regu- 
lation of  public  bodies,  that  order  might  be 
secured  and  the  rights  of  all  be  respected,  has 
been  found  equally  necessary  in  private  soci- 
eties. Indeed,  no  association  of  men  could 
meet  together  for  the  discussion  of  any  sub- 
ject, with  the  slightest  probability  of  ever 
coming  to  a conclusion,  unless  its  debates  were 
regulated  by  certain  and  acknowledged  rules. 

The  rules  thus  adopted  for  its  government 
are  called  its  parliamentary  law,  and  they  are 
selected  from  the  parliamentary  law  of  the 
national  assembly,  because  that  code  has  been 
instituted  by  the  wisdom  of  past  ages,  and 
modified  and  perfected  by  the  experience  of 
subsequent  ones,  so  that  it  is  now  universally 
acknowledged  that  there  is  no  better  system 
of  government  for  deliberative  societies  than 
the  code  which  has  so  long  been  in  operation 
under  the  name  of  parliamentary  law. 

Not  only,  then,  is  a thorough  knowledge 
of  parliamentary  law  necessary  for  the  pre- 
siding officer  of  a Masonic  body,  if  he  would 
discharge  the  duties  of  the  chair  with  credit 
to  himself  and  comfort  to  the  members,  but 
he  must  be  possessed  of  the  additional  infor- 
mation as  to  what  parts  of  that  law  are  applica- 
ble to  Masonry,  and  what  parts  are  not;  as 
to  where  and  when  he  must  refer  to  it  for  the 
decision  of  a question,  and  where  and  when  he 
must  lay  it  aside,  and  rely  for  his  government 
upon  the  organic  law  and  the  ancient  usages 
of  the  Institution. 

Parlirer.  In  the  Lodges  of  Stone-Masons 
of  the  Middle  Ages,  there  was  a rank  or  class 
of  workmen  called  Parlirers,  literally,  spokes- 
men. They  were  an  intermediate  class  of 
officers  between  the  Masters  of  the  Lodges 
and  the  Fellows,  and  were  probably  about  the 
same  as  our  modern  Wardens.  Thus,  in  the 
Strasbourg  Constitutions  of  1^59,  it  is  said: 
‘‘No  Craftsman  or  Mason  shall  promote  one 
of  his  apprentices  as  a parlirer  whom  he  has 
taken  as  an  apprentice  from  his  rough  state, 
or  who  is  still  in  the  years  of  apprenticeship,” 
which  may  be  compared  with  the  old  English 
charge  that  “no  Brother  can  be  a Warden 
until  he  has  passed  the  part  of  a Fellow- 
Craft.”  (Constitutions,  1723,  p.  52.)  They 
were  called  Parlirers,  properly,  says  Held- 
mann,  Parlierers,  or  Spokesmen,  because,  in 
the  absence  of  the  Masters,  they  spoke  for  the 
Lodge,  to  traveling  Fellows  seeking  employ- 
ment, and  made  the  examination.  There  are 
various  forms  of  the  word.  Kloss,  citing  the 
Strasbourg  Constitutions,  has  Parlirer;  Krause 
has,  from  the  same  document,  Parlierer,  but 
says  it  is  usually  Polier;  Heldmann  uses  Par- 
lierer, which  has  been  now  generally  adopted. 

Parole.  A Mot  de  semestre  (q.  v.),  com- 
municated by  the  Grand  Orient  of  France,  and 
in  addition  an  annual  word  in  November, 
which  tends  to  show  at  once  whether  a mem- 
ber is  in  good  standing. 


Parrot  Masons.  One  who  commits  to 
memory  the  questions  and  answers  of  the  cate- 
chetical lectures,  and  the  formulas  of  the  rit- 
ual, but  pays  no  attention  to  the  history  and 
philosophy  of  the  Institution,  is  commonly 
called  a Parrot  Mason,  because  he  is  supposed 
to  repeat  what  he  has  learned  without  any 
conception  of  its  true  meaning.  In  former 
times,  such  superficial  Masons  were  held  by 
many  in  high  repute,  because  of  the  facility 
with  which  they  passed  through  the  ceremo- 
nies of  a reception,  and  they  were  generally 
designated  as  “Bright  Masons.”  But  the 
progress  of  Masonry  as  a science  now  requires 
something  more  than  a mere  knowledge  of  the 
lectures  to  constitute  a Masonic  scholar. 

Parsees.  The  descendants  of  the  original 
fire-worshipers  of  Persia,  or  the  disciples  of 
Zoroaster,  who  emigrated  to  India  about  the 
end  of  the  eighth  century.  There  they  now 
constitute  a body  very  little  short  of  a million 
of  industrious  and  moral  citizens,  adhering 
with  great  tenacity  to  the  principles  and  prac- 
tises of  their  ancient  religion.  Many  of  the 
higher  classes  have  become  worthy  members 
of  the  Masonic  fraternity,  and  it  was  for  their 
sake  principally  that  Dr.  Burnes  attempted 
some  years  ago  to  institute  his  new  Order,  en- 
titled the  Brotherhood  of  the  Olive-Branch,  as 
asubstitute  for  the  Christian  degrees  of  Knight- 
hood, from  which,  by  reason  of  their  religion, 
they  were  excluded.  (See  Olive-Branch  in  the 
East,  Brotherhood  of  the,  and  Zendavesta.) 

Particular  Lodges.  In  the  Regulations  of 
1721,  it  is  said  that  the  Grand  Lodge  consists 
of  the  representatives  of  all  the  'particular 
Lodges  on  record.  (Constitutions,  1723,  p. 
61.)  In  the  modern  Constitutions  of  Eng- 
land, the  term  used  is  private  Lodges.  In 
America,  they  are  called  subordinate  Lodges. 

Parts.  In  the  old  obligations,  which  may 
be  still  used  in  some  portions  of  the  country, 
there  was  a provision  which  forbade  the  rev- 
elation of  any  of  the  arts,  parts,  or  points  of 
Masonry.  Oliver  explains  the  meaning  of  the 
word  parts  by  telling  us  that  it  was  “an  old 
word  for  degrees  or  lectures.”  (See  Points.) 

Parvin,  Theodore  S.  Born  January  15, 
1817,  in  Cumberland  County,  New  Jersey. 
His  journey  in  life  gradually  tending  west- 
ward, he  located  in  Ohio,  and' graduated  in 
1837  at  the  Cincinnati  Law  School.  He  was 
appointed  private  secretary  by  Robert  Lucas, 
first  Governor  of  Iowa,  in  which  state  he  be- 
came Judge  of  the  Probate  Court  and  after- 
ward Curator  and  Librarian  of  the  State 
University  at  Iowa  City.  Bro.  Parvin  was  in- 
itiated in  Nova  Cesarea  Lodge,  No.  2,  Cincin- 
nati, Ohio,  March  14, 1838,  and  raised  the  9th 
of  the  May  'following,  and  the  same  year  Re- 
mitted and  removed  to  Iowa.  He  partici- 

?ated  in  the  organization  of  the  first  Lodge, 
)es  Moines,  No.  1,  and  also  of  the  second, 
Iowa  Lodge,  No.  2,  at  Muscatine.  He  was 
elected  Grand  Secretary  of  the  Grand  Lodge 
at  its  organization  (1844),  and  held  the  office 
continuously  to  the  time  of  his  death,  with  the 
exception  of  the  year  1852-3,  when  he  served 
as  Grand  Master.  He  founded  and  organized 


PARVIS 


PASSWORD 


545 


the  Grand  Lodge  Library  and  held  the  office 
of  Grand  Librarian  until  his  death.  His 
official  signature  is  on  every  charter  of  the 
Grand  Lodge  of  Iowa  from  1844  to  1900. 

He  was  exalted  in  Iowa  City  Chapter,  No.  2, 
January  7, 1845,  and  held  the  offices  of  Grand 
High  Priest  of  the  Grand  Chapter,  1854,  and 
Grand  Secretary  of  the  Grand  Chapter,  1855- 
56,  and  represented  the  Grand  Chapter  in 
the  General  Grand  Chapter  for  many  years.  ^ 

He  was  created  a Royal  Select  Master  in 
Dubuque  Council,  No.  3,  September  27,  1847, 
and  presided  over  the  Convention  organizing 
the  Grand  Council  of  Iowa,  1857. 

Knighted  January  18,  1855,  in  Apollo  En- 
campment, No.  1,  Chicago,  111.,  he  was  a mem- 
ber of  the  Convention  organizing  the  Grand 
Commandery  of  Iowa,  1864,  being  the  first 
Grand  Commander.  He  was  Grand  Recorder 
of  the  Grand  Encampment  K.  T.  of  the  U.  S. 
for  fifteen  years,  1871-86. 

In  1859  he  received  the  degrees  of  the  Scot- 
tish Rite  and  was  crowned  in  that  year  an 
Inspector-General,  Thirty-third  Degree. 

In  addition  to  this  record,  our  brother  also 
organized  the  Grand  Bodies  of  Dakota,  and 
the  Grand  Commandery  of  Nebraska,  and  his 
contributions  to  Masonic  literature  placed 
him  among  the  leading  writers  and  thinkers  of 
the  Craft. 

He  died  at  Cedar  Rapids,  Iowa,  June  28, 
1901. 

Parvis.  In  the  French  system,  the  room 
immediately  preceding  a Masonic  Lodge  is  so 
called.  It  is  equivalent  to  the  Preparation 
Room  of  the  American  and  English  systems. 

Paschal  Feast.  Celebrated  by  the  Jews 
in  commemoration  of  the  Passover,  by  the 
Christians  in  commemoration  of  the  resur- 
rection of  our  Lord.  The  Paschal  Feast, 
called  also  the  Mystic  Banquet,  is  kept  by  all 
Princes  of  the  Rose  Croix  Where  two  are 
together  on  Maundy  Thursday,  it  is  of  obli- 
gation that  they  should  partake  of  a por- 
tion of  roasted  lamb.  This  banquet  is  sym-  ® 
bolic  of  the  doctrine  of  the  resurrection.  ^ 

Paschalis,  Martinez.  ^ The  founder  of 
a new  Rite  or  modification  of  Masonry, 
called  by  him  the  Rite  of  Elected  Cohens  or 
Priests.  It  was  divided  into  two  classes,  ' 
in  the  first  of  which  was  represented  the 
fall  of  man  from  virtue  and  happiness, 
and  in  the  second,  his  final  restoration. 

It  consisted  of  nine  degrees,  namely:  1. 
Apprentice;  2.  Fellow-Craft;  3.  Master;  4. 
Grand  Elect;  5.  Apprentice  Cohen;  6.  Fel- 
low-Craft Cohen;  7.  Master  Cohen;  8.  Grand 
Architect;  9.  Knight  Commander.  Paschalis 
first  introduced  this  Rite  into  some  of  the 
Lodges  of  Marseilles,  Toulouse,  and  Bor- 
deaux, and  afterward,  in  1767,  he  extended  it 
to  Paris,  where,  for  a short  time,  it  was  rather 
popular,  ranking  some  of  the  Parisian  literati 
among  its  disciples.  It  has  now  ceased  to 
exist. 

Paschalis  was  a German,  born  about  the 
year  1700,  of  poor  but  respectable  parentage. 
At  the  age  of  sixteen  he  acquired  a knowledge 
of  Greek  and  Latin.  He  then  traveled 
86 


through  Turkey,  Arabia,  and  Palestine,  where 
he  made  himself  acquainted  with  the  Kabba- 
listic  learning  of  the  Jews.  He  subsequently 
repaired  to  Paris,  where  he  established  his 
Rite. 

Paschalis  was  the  Master  of  St.  Martin,  who 
afterward  reformed  his  Rite.  After  living  for 
some  years  at  Paris,  he  went  to  St.  Domingo, 
where  he  died  in  1779.  Thory,  in  his  His- 
toire  de  la  Fondation  du  Grand  Orient  de  France 
(pp.  239-253),  has  given  very  full  details  of 
this  Rite  and  of  its  receptions. 

Paschal  Lamb.  See  Lamb,  Paschal. 

Pas  perdus.  The  French  call  the  room  ap- 
propriated to  visitors  the  Salle  des  pas  perdus. 
It  is  the  same  as  the  Tiler’s  Room  in  the  Eng- 
lish and  American  Lodges. 

Passage.  The  Fourth  Degree  of  the  Fess- 
ler  Rite,  of  which  Patria  forms  the  Fifth. 

Passages  of  the  Jordan.  See  Fords  of  the 
Jordan. 

Passed.  A candidate,  on  receiving  the 
Second  Degree,  is  said  to  be  “passed  as  a Fel- 
low-Craft.” It  alludes  to  his  having  passed 
through  the  porch  to  the  middle  chamber  of 
the  Temple,  the  place  in  which  Fellow-Crafts 
received  their  wages.  In  America  “crafted” 
is  often  improperly  used  in  its  stead. 

Passing  of  Conyng.  That  is,  surpassing 
in  skill.  The  expression  occurs  in  the  Cooke 
MS.  (line 676),  “The  forsayde  Maister  Euglet 
ordeynet  thei  were  passing  of  conyng  schold 
be  passing  honoured”;  i.  e.,  The  aforesaid 
Master,  Euclid,  ordained  that  they  that  were 
surpassing  in  skill  should  be  exceedingly  hon- 
ored. It  is  a fundamental  principle  of  Ma- 
sonry to  pay  all  honor  to  knowledge. 

“ Passing  the  River.”  A mystical  alpha- 
bet said  to  have  been  used  by  the  Kabbajists. 
These  characters,  with  certain  explanations, 
become  the  subject  of  consideration  with 
brethren  of  the  Fifteenth  Degree,  A.  A.  Scot- 
tish Rite.  The  following  are  the  characters: 

7 K’^B 

S n m i o / t oh  z uv  St 

7 Arii  / 

^ffBAiSakL  p N 

Password.  A word  intended,  like  the  mil- 
itary countersign,  to  prove  the  friendly  nature 
of  him  who  gives  it,  and  is  a test  of  his  right  to 
pass  or  be  admitted  into  a certain  place.  Be- 
tween a Word  and  a Password  there  seems  to 
be  this  difference:  the  former  is  given  for  in- 
struction, as  it  always  contains  a symbolic 
meaning;  the  latter,  for  recognition  only. 
Thus,  the  author  of  the  life  of  the  celebrated 
Elias  Ashmole  says,  “Freemasons  are  known 
to  one  another  all  over  the  world  by  certain 
passwords  known  to  them  alone;  they  have 
Lodges  in  different  countries,  where  they  are 
relieved  by  the  brotherhood  if  they  are  in  dis- 
tress.” (See  Sign.) 


646 


PAST 


PATENTS 


Past.  An  epithet  applied  in  Masonry  to 
an  officer  who  has  held  an  office  for  the  pre- 
scribed period  for  which  he  was  elected,  and 
has  then  retired.  Thus,  a Past  Master  is  one 
who  has  presided  for  twelve  months  over  a 
Lodge,  and  the  Past  High  Priest  one  who,  for 
the  same  period,  has  presided  over  a Chapter. 
The  French  use  the  word  passe  in  the  same 
sense,  but  they  have  also  the  word  ancien, 
with  a similar  meaning.  Thus,  while  they 
would  employ  Maitre  passe  to  designate  the 
degree  of  Past  Master,  they  would  call  the  offi- 
cial Past  Master,  who  had  retired  from  the 
chair  at  the  expiration  of  his  term  of  service, 
an  Anden  Venerable,  or  Ancien  Maitre. 

Past  Master.  An  honorary  degree  con- 
ferred on  the  Master  of  a Lodge  at  his  installa- 
tion into  office.  In  this  degree  the  necessary 
instructions  are  conferred  respecting  the  vari- 
ous ceremonies  of  the  Order,  such  as  installa- 
tions, processions,  the  laying  of  corner-stones, 
etc. 

When  a brother,  who  has  never  before  pre- 
sided, has  been  elected  the  Master  of  a Lodge, 
an  emergent  Lodge  of  Past  Masters,  consisting 
of  not  less  than  three,  is  convened,  and  all  but 
Past  Masters  retiring,  the  degree  is  conferred 
upon  the  newly  elected  officer. 

Some  form  of  ceremony  at  the  installation 
of  a new  Master  seems  to  have  been  adopted 
at  an  early  period  after  the  revival.  In  the 
“manner  of  constituting  a new  Lodge,”  as 
practised  by  the  Duke  of  Wharton,  who  was 
Grand  Master  in  1723,  the  language  used  by 
the  Grand  Master  when  placing  the  candidate 
in  the  chair  is  given,  and  he  is  said  to  use 
“some  other  expressions  that  are  proper  and 
usual  on  that  occasion,  hut  not  proper  to 
he  written.”  {Constitutions,  1738,  p.  150.) 
Whence  we  conclude  that  there  was  an  eso- 
teric ceremony.  Often  the  rituals  tell  us  that 
this  ceremony  consisted  only  in  the  outgoing 
Master  communicating  certain  modes  of  rec- 
ognition to  his  successor.  And  this  actually, 
even  at  this  day,  constitutes  the  essential  in- 
gredient of  the  Past  Master’s  Degree. 

The  degree  is  also  conferred  in  Royal  Arch 
Chapters,  where  it  succeeds  the  Mark  Mas- 
ter’s Degree.  The  conferring  of  this  degree, 
which  has  no  historical  connection  with  the 
rest  of  the  degrees,  in  a Chapter,  arises  from 
the  following  circumstance:  Originally,  when 
Chapters  of  Royal  Arch  Masonry  were  under 
the  government  of  Lodges  in  which  the  degree 
was  then  always  conferred,  it  was  a part  of  the 
regulations  that  no  one  could  receive  the 
Royal  Arch  Degree  unless  he  had  previously 
presided  in  the  Lodge  as  Master.  When  the 
Chapters  became  independent,  the  regulation 
could  not  be  abolished,  for  that  would  have 
been  an  innovation;  the  difficulty  has,  there- 
fore, been  obviated,  by  making  every  candi- 
date for  the  degree  of  Royal  Arch  a Past 
Virtual  Master  before  his  exaltation. 

_ [Under  the  English  Constitution  this  prac- 
tise was  forbidden  in  1826,  but  seems  to  have 
lingered  on  in  some  parts  until  1850.] 

Some  extraneous  ceremonies,  by  no  means 
creditable  to  their  inventor,  were  at  an  early 


period  introduced  into  America.  In  1856,  the 
General  Grand  Chapter,  by  a unanimous  vote, 
ordered  these  ceremonies  to  be  discontinued, 
and  the  simpler  mode  of  investiture  to  be  used; 
but  the  order  has  only  been  partially  obeyed, 
and  many  Chapters  still  continue  what  one 
can  scarcely  help  caUing  the  indecorous  form 
of  initiation  into  the  degree. 

For  several  years  past  the  question  has  been 
agitated  in  some  of  the  Grand  Lodges  of  the 
United  States,  whether  this  degree  is  within 
the  jurisdiction  of  Symbolic  or  of  Royal  Arch 
Masonry.  The  explanation  of  its  introduc- 
tion into  Chapters,  just  given,  manifestly  dem- 
onstrates that  the  jm-isdiction  over  it  by 
Chapters  is  altogether  an  assumed  one.  The 
Past  Master  of  a Chapter  is  only  a quxisi  Past 
Master;  the  true  and  legitimate  Past  Master 
is  the  one  who  has  presided  over  a Symbolic 
Lodge. 

Past  Masters  are  admitted  to  membership 
in  many  Grand  Lodges,  and  by  some  the  in- 
herent right  has  been  claimed  to  sit  in  those 
bodies.  But  the  most  eminent  Masonic  au- 
thorities have  made  a contrary  decision,  and 
the  general,  and,  indeed,  almost  universal  opin- 
ion now  is  that  Past  Masters  obtain  their 
seats  in  Grand  Lodges  by  courtesy,  and  in  con- 
sequence of  local  regulations,  and  not  by  in- 
herent right. 

The  jewel  of  a Past  Master  in  the  United 
States  is  a pair  of  compasses  extended  to  sixty 
degrees  on  the  fourth  part  of  a circle,  with  a sun 
in  the  center.  In  England  it  was  formerly  the 
square  on  a quadrant,  but  is  at  present  the 
square  with  the  forty-seventh  problem  of  Eu- 
clid engraved  on  a silver  plate  suspended 
within  it. 

The  French  have  two  titles  to  express  this 
degree.  They  apply  Maitre  passe  to  the  Past 
Master  of  the  English  and  American  system, 
and  they  call  in  their  own  system  one  who  has 
formerly  presided  over  a Lodge  an  Ancien 
Maitre.  The  indiscriminate  use  of  these  titles 
sometimes  leads  to  confusion  in  the  transla- 
tion of  their  rituals  and  treatises. 

Pastophorl.  Couch  or  shrine  bearers. 
The  company  of  Pastophori  constituted  a sa- 
cred college  of  priests  in  Egypt,  whose  duty  it 
was  to  carry  in  processions  the  image  of  the 
god.  Their  chief,  according  to  Apuleius  {Met. 
xi.),  was  called  a Scribe.  Besides  acting  as 
mendicants  in  soliciting  charitable  donations 
from  the  populace,  they  took  an  important 
part  in  the  mysteries. 

Pastes.  (Greek,  vaerros,  a couch.)  The 
pastes  was  a chest  or  close  cell,  in  the  Pagan 
mysteries  (among  the  Druids,  an  excavated 
stone),  in  which  the  aspirant  was  for  som.e  time 
placed,  to  commemorate  the  mystical  death  of 
the  god.  This  constituted  the  symbolic  death 
which  was  common  to  all  the  mysteries.  In 
the  Arkite  rites,  the  pastes  represented  the  ark 
in  which  Noah  was  confined.  It  is  repre- 
sented among  Masonic  symbols  by  the  coffin. 

Patents.  Diplomas  or  certificates  of  the 
higher  degrees  in  the  Scottish  Rite  are  called 
Patents.  The  term  is  also  sometimes  applied 
to  commissions  granted  for  the  exercise  of  high 


PATIENCE 


PAUL 


547 


Masonic  authority.  Literce  patentes  or  apertCB, 
that  is,  letters  patent  or  open  letters,  was  a 
term  used  in  the  Middle  Ages  in  contradis- 
tinction to  literce  clausce,  or  closed  letters,  to 
designate  those  documents  which  were  spread 
out  on  the  whole  length  of  the  parchment,  and 
sealed  with  the  public  seal  of  the  sovereign; 
while  the  secret  or  private  seal  only  was  at- 
tached to  the  closed  patents.  The  former 
were  sealed  with  green  wax,  the  latter  with 
white.  There  was  also  a difference  in  them 
heading;  letters  patent  were  directed^  “uni- 
versis  turn  praesentibus  quam  futuris,’’  i.  e.,  to 
all  present  or  to  come;  while  closed  letters  were 
directed  “universis  praesentibus  literas  in- 
specturis,”  i.  e.,  to  all  present  who  shall  inspect 
these  letters.  Masonic  diplomas  are  therefore 
properly  called  letters  patent,  or,  more  briefly, 
patents. 

Patience.  In  the  ritual  of  the  Third  De- 
gree according  to  the  American  Rite,  it  is  said 
that  “time,  patience,  and  perseverance  will 
enable  us  to  accomplish  all  things,  and  perhaps 
at  last  to  find  the  true  Master’s  Word.”  The 
idea  is  similar  to  one  expressed  by  the  Her- 
metic philosophers.  Thus  Pernetty  tells_  us 
{Diet.  Mythol.  Herm.)  that  the  alchemists 
said:  “The  work  of  the  philosopher’s  stone  is 
a work  of  patience,  on  account  of  the  length  of 
time  and  of  labor  that  is  required  to  conduct  it 
to  perfection;  and  Geber  says  that  many 
adepts  have^  abandoned  it  in  weariness,  and 
others,  wishing  to  precipitate  it,  have  never 
succeeded.”  With  the  alchemists,  in  their 
esoteric  teaching,  the  philosopher’s  stone  had 
the  same  symboHsm  as  the  WORD  has  in 
Freemasonry. 

Patriarchal  Masonry.  The  theory  of 
Dr.  Oliver  on  this  subject  has,  we  think,  been 
misinterpreted.  He  does  not  maintain,  as  has 
been  falsely  supposed,  that  the  Freemasonry 
of  the  present  day  is  but  a continuation  of  that 
which  was  practised  by  the  patriarchs,  but 
simply  that,  in  the  simplicity  of  the  patri- 
archal worship,  unencumbered  as  it  was  with 
dogmatic  creeds,  we  may  find  the  true  model 
after  which  the  religious  system  of  Specula- 
tive Masonry  has  been  constructed.  Thus  he 
says:  “Nor  does  it  (Freemasonry)  exclude  a 
survey  of  the  patriarchal  mode  of  devotion, 
which  indeed  forms  the  primitive  model  of 
Freemasonry.  The  events  that  occurred  in 
these  ages  of  simplicity  of  manners  and  purity 
of  faith,  when  it  pleased  God  to  communicate 
with  his  favoured  creature,  necessarily,  there- 
fore, form  subjects  of  interesting  illustration 
in  our  Lodges,  and  constitute  legitimate  topics 
on  which  the  Master  in  the  chair  may  expati- 
ate and  exemplify,  for  the  edification  of  the 
brethren  and  their  improvement  in  morality 
and  the  love  and  fear  of  God.”  ( Hist.  Landm.) 
i.,  207.)  There  is  here  no  attempt  to  trace  an 
historical  connection,  but  simply  to  claim  an 
identity  of  purpose  and  character  in  the  two 
religious  systems,  the  Patriarchal  and  the 
Masonic. 

Patriarch,  Grand.  The  Twentieth  De- 
gree of  the  Council  of  Emperors  of  the  East 
and  West.  The  same  as  the  Twentieth  De- 


gree, or  Noachite,  of  the  Ancient  and  Ac- 
cepted Rite. 

Patriarch  of  the  Crusades.  One  of  the 

names  formerly  given  to  the  degree  of  Grand 
Scottish  Knight  of  St.  Andrew,  the  Twenty- 
ninth  of  the  Ancient  and  Accepted  Scottish 
Rite.  The  legend  of  that  degree  connects  it 
with  the  Crusades,  and  hence  the  name; 
which,  however,  is  never  used  officially,  and  is 
retained  by  regular  Supreme  Councils  only  as 
a synonym. 

Patriarch  of  the  Grand  Luminary.  A 

degree  contained  in  the  nomenclature  of  Le 
Page. 

Patron.  In  the  year  1812,  the  Prince  of 
Wales,  becoming  Regent  of  the  kingdom,  was 
constrained  by  reasons  of  state  to  resign  the 
Grand  Mastership  of  England,  but  immedi- 
ately afterward  accepted  the  title  of  Grand 
Patron  of  the  Order  in  England,  and  this  was 
the  first  time  that  the  title  was  officially  rec- 
ognized. George  IV.  held  it  during  his  fife, 
and  on  his  death,  William  IV.,  in  1830,  offi- 
cially accepted  the  title  of  “Patron  of  the 
United  Grand  Lodge.”  On  the  accession  of 
Victoria,  the  title  fell  into  abeyance,  because 
it  was  understood  that  it  could  only  be  as- 
sumed by  a sovereign  who  was  a member  of 
the  Craft,  but  King  Edward  VII.  became 
“Protector  of  Enghsh  Freemasons”  on  his 
accession  to  the  throne  in  1901.  The  office  is 
not  known  in  other  countries. 

Patrons  of  Masonry.  St.  John  the  Bap- 
tist and  St.  John  the  Evangefist.  At  an  early 
period  we  find  that  the  Christian  church 
adopted  the  usage  of  selecting  for  every  trade 
and  occupation  its  own  patron  saint,  who  is 
supposed  to  have  taken  it  under  his  especial 
charge.  And  the  selection  was  generally 
made  in  reference  to  some  circumstance  in 
the  life  of  the  saint,  which  traditionally  con- 
nected him  with  the  profession  of  which  he  was 
appointed  the  patron.  Thus  St.  Crispin,  be- 
cause he  was  a shoemaker,  is  the  patron  saint 
of  the  “gentle  craft,”  and  St.  Dunstan,  who 
was  a blacksmith,  is  the  patron  of  black- 
smiths. The  reason  why  the  two  Saints  John 
were  selected  as  the  patron  saints  of  Free- 
masonry will  be  seen  under  the  head  of  Dedi- 
cation of  Lodges. 

Paul,  Confraternity  of  Saint.  In  the 

time  of  the  Emperor  Charles  V.  there  was  a 
secret  community  at  Trapani,  in  Sicily,  which 
called  itseK  La  Confraternitd  di  San  Paolo. 
These  people,  when  assembled,  passed  sen- 
tence on  their  fellow-citizens;  and  if  anyone 
was  condemned,  the  waylaying  and  putting 
him  to  death  was  allotted  to  one  of  the  mem- 
bers, which  office  he  was  obliged,  without 
murmuring,  to  execute.  {Stolberg’s  Travels, 
vol.  iii.,  p.  472.)  In  the  travels  of  Broequire 
to  and  from  Palestine  in  1432  (p.  328),  an 
instance  is  given  of  the  power  of  the  associa- 
tion over  its  members.  In  the  German 
romance  of  Hermann  of  Unna,  of  which  there 
are  an  English  and  French  translation,  this 
tribunal  plays  an  important  part. 

Paul  I.  This  emperor  of  Russia  was 
induced  by  the  machinations  of  the  Jesuits, 


548 


PAVEMENT 


PELICAN 


whom  he  had  recalled  from  banishment,  to 
prohibit  in  his  domains  all  secret  societies, 
and  especially  the  Freemasons.  This  prohibi- 
tion lasted  from  1797  to  1803,  when  it  was 
repealed  by  his  successor.  Paul  had  always 
expressed  himself  an  enthusiastic  admirer  of 
the  Knights  of  Malta;  in  1797  he  had  assumed 
the  title  of  Protector  of  the  Order,  and  in  1798 
accepted  the  Grand  Mastership.  This  is 
another  evidence,  if  one  was  needed,  that 
there  was  no  sympathy  between  the  Order 
of  Malta  and  the  Freemasons. 

Pavement,  Mosaic.  See  Mosaic  Pave- 
ment, 

Pax  Vobiscum.  (“Peace  be  with  you!’’) 
Used  in  the  Eighteenth  Degree,  A .A.  Scottish 
Rite. 

Payens,  Hugh  de.  In  Latin,  Hugo  de 
Paganis.  The  founder  and  the  first  Grand 
Master  of  the  Order  of  Knights  Templar. 
He  was  born  at  Troyes,  in  the  kingdom  of 
Naples.  Having,  with  eight  others,  estab- 
lished the  Order  at  Jerusalem,  in  1118  he 
visited  Europe,  where,  through  his  represen- 
tations, its  reputation  and  wealth  and  the 
number  of  its  followers  were  greatly  increased. 
In  1129  he  returned  to  Jerusalem^  where 
he  was  received  with  great  distinction,  but 
shortly  afterward  died,  and  was  succeeded 
in  the  Grand  Mastership  by  Robert  de  Craon, 
surnamed  the  Burgundian. 

P.  D.  E.  P.  Letters  placed  on  the  ring 
of  profession  of  the  Order  of  the  Temple, 
being  the  initials  of  the  Latin  sentence.  Pro 
Deo  et  Patria,  i.  e..  For  God  and  my  country. 

Peace.  The  spirit  of  Freemasonry  is  an- 
tagonistic to  war.  Its  tendency  is  to  unite 
all  men  in  one  brotherhood,  whose  ties  must 
necessarily  be  weakened  by  all  dissension. 
Hence,  as  Bro.  Albert  Pike  says,  “Masonry 
is  the  great  peace  society  of  the  world.  Wher- 
ever it  exists,  it  struggles  to  prevent  inter- 
national difficulties  and  disputes,  and  to  bind 
republics,  kingdoms,  and  empires  together  in 
one  great  band  of  peace  and  amity.” 

Pectoral.  Belonging  to  the  breast;  from 
the  Latin  pectus,  the  breast.  The  heart  has 
always  been  considered  the  seat  of  fortitude 
and  courage,  and  hence  by  this  word  is  sug- 
gested to  the  Mason  certain  symbolic  instruc- 
tions in  relation  to  the  virtue  of  fortitude. 
In  the  earliest  lectures  of  the  last  centurv 
it  was  called  one  of  the  “principal  signs,” 
and  had  this  hieroglyphic,  X;  but  in  the 
modern  rituals  the  hieroglyphic  has  become 
obsolete,  and  the  word  is  appropriated  to  one 
of  the  perfect  points  of  entrance. 

Pectoral  of  the  High  Priest.  The 
breastplate  worn  by  the  high  priest  of  the 
Jews  was  so  called  from  pectus,  the  breast, 
upon  which  it  rested.  (See  Breastplate.) 

Pedal.  Belonging  to  the  feet,  frona  the 
Latin  pedes,  the  feet.  The  just  man  is  he 
who,  firmly  planting  his  feet  on  the  prin- 
ciples of  right,  is  as  immovable  as  a rock, 
and  can  be  thrust  from  his  upright  position 
neither  by  the  allurements  of  flattery,  nor 
the  frowns  of  arbitrary  power.  And  hence 
by  this  word  is  suggested  to  the  Mason 


certain  symbolic  instructions  in  relation 
to  the  virtue  of  justice.  Like  “Pectoral,” 
this  word  was  assigned,  in  the  oldest  rituals, 
to  the  principal  signs  of  a Mason,  having  < 
for  its  hieroglyphic;  but  in  the  modern  lectures 
it  is  one  of  the  perfect  points  of  entrance, 
and  the  hieroglyphic  is  no  longer  used. 

Pedestal.  The  pedestal  is  the  lowest  part 
or  base  of  a column  on  which  the  shaft  is 
placed.  In  a Lodge,  there  are  supposed  to 
be  three  columns,  the  column  of  Wisdom 
in  the  east,  the  column  of  Strength  in  the 
west,  and  the  column  of  Beauty  in  the  south. 
These  columns  are  not  generally  erected  in 
the  Lodge,  but  their  pedestals  always  are, 
and  at  each  pedestal  sits  one  of  the  three 
superior  officers  of  the  Lodge.  Hence  we 
often  hear  such  expressions  as  these,  advancing 
to  the  pedestal,  or  standing  before  the  pedestal, 
to  signify  advancing  to  or  standing  before  the 
seat  of  the  Worshipful  Master.  The  custom 
in  some  Lodges  of  placing  tables  or  desks 
before  the  three  principal  officers  is,  of  course, 
incorrect.  They  should,  for  the  reason  above 
assigned,  be  representations  of  the  pedestals 
of  columns,  and  should  be  painted  to  represent 
marble  or  stone. 

Pedum.  Literally,  a shepherd’s  crook, 
and  hence  sometimes  used  in  ecclesiology  for 
the  bishop’s  crozier.  In  the  statutes  of  the 
Order  of  the  Temple  at  Paris,  it  is  prescribed 
that  the  Grand  Master  shall  carry  a “pedum 
magistrale  seu  patriarchale.”  But  the  better 
word  for  the  staff  of  the  Grand  Master  of 
the  Templars  is  baculus,  which  see. 

Peetash.  The  demon  of  calumny  in  the 
religious  system  of  Zoroaster,  Persia. 

Pelasglan  Religion.  The  Pelasgians  were 
the  oldest,  if  not  the  aboriginal,  inhabitants 
of  Greece.  Their  religion  differed  from  that 
of  the  Hellenes,  who  succeeded  them,  in  being 
less  poetical,  less  mythical,  and  more  abstract. 
We  know  httle  of  their  religious  worship 
except  by  conjecture;  but  we  may  suppose 
it  resembled  in  some  respects  the  doctrines 
of  what  Dr.  Oliver  calls  the  Primitive  Free- 
masonry. Creuzer  thinks  that  the  Pelas- 
gians were  either  a nation  of  priests  or  a nation 
ruled  by  priests. 

Peleg.  Division.  A son  of  Eber. 

In  his  day  the  world  was  divided.  A sig- 
nificant word  in  the  high  degrees.  In  the 
Noachite,  or  Twentieth  Degree  of  the  Scot- 
tish Rite,  there  is  a singular  legend  of  Peleg, 
which  of  course  is  altogether  mythical,  in 
which  he  is  represented  as  the  architect  of 
the  Tower  of  Babel. 

Pelican.  The  pelican  feeding  her  young 
with  her  blood  is  a prominent  symbol  of  the 
Eighteenth  or  Rose  Croix  De^ee  of  the 
Ancient  and  Accepted  Scottish  Rite,  and  was 
adopted  as  such  from  the  fact  that  the 
pelican,  in  ancient  Christian  art,  was  con- 
sidered as  an  emblem  of  the  Savior.  Now 
this  symbolism  of  the  pelican,  as  a represen- 
tative of  the  Savior,  is  almost  universally 
supposed  to  be  derived  from  the  common 
belief  that  the  pelican  feeds  her  young  with 
her  blood,  as  the  Savior  shed  his  blood  for 


. 1 


,i  i 


' : ■ vjf  - 


1-..  -■ 


PELICAN 


PENALTY 


549 


mankind;  and  hence  the  bird  is  always  repre- 
sented as  sitting  on  her  nest,  and  surrounded 
by  her  brood  of  young  ones,  who  are  dipping 
their  bills  into  a wound  in  their  niother’s 
breast.  But  this  is  not  the  exact  idea  of 
the  symbolism,  which  really  refers  to  the  resur- 
rection, and  is,  in  this  point  of  view,  more 
applicable  to  our  Lord,  as  well  as  to  the 
Masonic  degree  of  which  the  resurrection  is 
a doctrine. 

In  an  ancient  Bestiarium,  or  Natural 
History,  in  the  Royal  Library  at  Brussels, 
cited  by  Larwood  and  Hotten  in  a recent 
work  on  The  History  of  Sign-Boards,  this 
statement  is  made:  “The  pehcan  is  very 
fond  of  his  young  ones,  and  when  they  are 
born  and  begin  to  grow,  they  rebel  in  their 
nest  against  their  parent,  and  strike  him 
with  their  wings,  flying  about  him,  and 
beat  him  so  much  tfll  they  wound  him  in 
his  eyes.  Then  the  father  strikes  and  kills 
them.  And  the  mother  is  of  such  a natime 
that  she  comes  back  to  the  nest  on  the  third 
day,  and  sits  down  upon  her  dead  young 
ones,  and  opens  her  side  with  her  biU  and 
pours  her  blood  over  them,  and  so  resusci- 
tates them  from  death;  for  the  young  ones, 
by  their  instinct,  receive  the  blood  as  soon 
as  it  comes  out  of  the  mother,  and  drink  it.” 

The  Ortm  V ocahulorum,  compiled  early  in 
the  fifteenth  century,  gives  the  fable  more 
briefly:  “It  is  said,  if  it  be  true,  that  the 
pelican  kills  its  young,  and  grieves  for  them 
for  three  days.  Then  she  wounds  herself, 
and  with  the  aspersione  of  her  blood  resusci- 
tates her  children.”  And  the  writer  cites, 
in  explanation,  the  verses 

“Ut  pelicanu«  fit  matris  sanguine  sanus, 

Sic  Sancti  sumus  nos  omnes  sanguine  nati.” 

i.  e.,  “As  the  Pelican  is  restored  by  the  blood 
of  its  mother,  so  are  we  all  born  by  the  blood  of 
the  Holy  One,”  that  is,  of  Christ. 

St.  Jerome  gives  the  same  story,  as  an 
illustration  of  the  destruction  of  man  by  the 
old  serpent,  and  his  salvation  by  the  blood 
of  Christ.  And  Shelton,  in  an  old  work  en- 
titled the  Armorie  of  Birds,  expresses  the  same 
sentiment  in  the  following  words: 

“Then  said  the  pelican, 

When  my  birds  be  slain, 

With  my  blood  I them  revive; 
Scripture  doth  record 
The  same  did  our  Lord, 

And  rose  from  death  to  life.” 

This  romantic  story  was  religiously  believed 
as  a fact  of  natural  history  in  the  earliest 
ages  of  the  church.  Hence  the  pelican  was 
very  naturally  adopted  as  a symbol  of  the 
resurrection  and,  by  consequence,  of  him  whose 
resurrection  is,  as  Cruden  terms  it,  “the  cause, 
pattern,  and  argument  of  ours.” 

But  in  the  course  of  time  the  original 
legend  was,  to  some  extent,  corrupted,  and 
a simpler  one  was  adopted,  namely,  that 
the  pelican  fed  her  young  with  her  own 
blood  merely  as  a means  of  sustenance,  and 
the  act  of  maternal  love  was  then  referred 


to  Christ  as  shedding  his  blood  for  the  sins 
of  the  world.  In  this  view  of  the  symbol- 
ism, Pugin  has  said  that  the  pelican  is  “an 
emblem  of  our  Blessed  Lord  shedding  Ms 
blood  for  mankind,  and  therefore  a most 
appropriate  symbol  to  be  introduced  on  all 
vessels  or  ornaments  connected  with  the 
Blessed  Sacrament.”  And  in  the  Antiqui- 
ties of  Durham  Abbey,  we  learn  that  “over 
the  high  altar  of  Durham  Abbey  hung  a 
rich  and  most  sumptuous  canopy  for  the 
Blessed  Sacrament  to  hang  within  it,  whereon 
stood  a pelican,  all  of  silver,  upon  the  height 
of  the  said  canopy,  very  finely  gilt,  giving 
her  blood  to  her  young  ones,  in  token  that 
Christ  gave  his  blood  for  the  sins  of  the 
world.” 

But  I think  the  true  theory  of  the  peli- 
can is,  that  by  restoring  her  young  ones  to 
hfe  by  her  blood,  she  symbolizes  the  resur- 
rection. The  old  symbologists  said,  after 
Jerome,  that  the  male  pelican,  who  de- 
stroyed his  young,  represents  the  serpent,  or 
evil  principle,  which  brought  death  into 
the  world;  while  the  mother,  who  resuscitates 
them,  is  the  representative  of  that  Son  of 
Man  of  whom  it  is  declared,  “except  ye 
drink  of  his  blood,  ye  have  no  hfe  in  you.” 

And  hence  the  pehcan  is  very  appropriately 
assumed  as  a symbol  in  Masonry,  whose  great 
object  is  to  teach  by  symbohsm  the  doctrine 
of  the  resurrection,  and  especiahy  in  that 
subhme  degree  of  the  Scottish  Rite  wherein, 
the  old  Temple  being  destroyed  and  the  old 
Word  being  lost,  a new  temple  and  a new  word 
spring  forth — all  of  which  is  but  the  ^eat 
ahegory  of  the  destruction  by  death  and  the 
resurrection  to  eternal  hfe. 

Pellegrini,  Marquis  of.  One  of  the 
pseudonyms  assumed  by  Joseph  Balsamo, 
better  known  as  Count  Caghostro  (q.  v.). 

Penal  Sign.  That  which  refers  to  a 
penalty. 

Penalty.  The  adversaries  of  Freemasonry 
have  found,  or  rather  invented,  abundant 
reasons  for  denouncing  the  Institution;  but 
on  nothing  have  they  more  strenuously  and 
fondly  hngered  than  on  the  accusation 
that  it  makes,  by  horrid  and  impious  cere- 
monies, all  its  members  the  willing  or  unwilling 
executioners  of  those  who  prove  recreant  to 
their  vows  and  violate  the  laws  which  they 
are  stringently  bound  to  observe.  Even  a 
few  timid  and  uninstructed  Masons  have  been 
found  who  were  disposed  to  believe  that  there 
was  some  weight  in  this  objection.  The  fate 
of  Morgan,  apocr3q)hal  as  it  undoubtedly  was, 
has  been  quoted  as  an  instance  of  Masonic 
punishment  inflicted  by  the  regulations  of 
the  Order;  and,  notwithstanding  the  solemn 
asseverations  of  the  most  intelligent  Masons 
to  the  contrary,  men  have  been  found,  and 
still  are  to  be  found,  who  seriously  entertain 
the  opinion  that  every  member  of  the  Fra- 
ternity becomes,  by  the  ceremonies  of  his 
initiation  and  by  the  nature  of  the  yows 
which  he  has  taken,  an  active  Nemesis  of 
the  Order,  bound  by  some  unholy  promise 
to  avenge  the  Institution  upon  any  treach- 


550 


PENALTY 


PENALTY 


erous  or  unfaithful  brother.  All  of  this  arises 
from  a total  misapprehension,  in  the  minds 
of  those  who  are  thus  led  astray,  of  the  true 
character  and  design  of  vows  or  oaths  which 
are  accompanied  by  an  imprecation.  It  is 
well,  therefore,  for  the  information  both  of 
our  adversaries — who  may  thus  be  deprived 
of  any  further  excuse  for  slander,  and  of  our 
friends — who  will  be  relieved  of  any  continued 
burden  on  their  consciences,  that  we  should 
show  that,  however  solemn  may  be  the  prom- 
ises of  secrecy,  of  obedience,  and  of  charity 
which  are  required  from  our  initiates,  and 
however  they  may  be  guarded  by  the  sanc- 
tions of  punishment  upon  their  offenders, 
they  never  were  intended  to  impose  upon 
any  brother  the  painful  and — so  far  as  the 
laws  of  the  country  are  concerned — the 
illegal  task  of  vindicating  the  outrage  com- 
mitted by  the  violator.  The  only  Masonic 
penalty  inflicted  by  the  Order  upon  a traitor, 
is  the  scorn  and  detestation  of  the  Craft 
whom  he  has  sought  to  betray. 

But  that  this  subject  may  be  thoroughly 
understood,  it  is  necessary  that  some  consid- 
eration should  be  given  to  oaths  generally, 
and  to  the  character  of  the  imprecations 
by  which  they  are  accompanied. 

The  obsecration,  or  imprecation,  is  that 
part  of  every  oath  which  constitutes  its 
sanction,  and  which  consists  in  calling 
some  superior  power  to  witness  the  declara- 
tion or  promise  made,  and  invoking  his 
protection  for  or  anger  against  the  person 
making  it,  according  as  the  said  declaration 
or  promise  is  observed  or  violated.  This 
obsecration  has,  from  the  earliest  times, 
constituted  a part  of  the  oath — and  an  im- 
portant part,  too — among  every  people, 
varying,  of  course,  according  to  the  varie- 
ties of  religious  beliefs  and  modes  of  adora- 
tion. Thus,  among  the  Jews,  we  find  such 
obsecrations  as  these:  Co  yagnasheh  li  Elo~ 
him,  “So  may  God  do  to  me.’’  A very 
common  obsecration  among  the  Greeks  was, 
isto  Zeus  or  theon  marturomai,  “May  Jove 
stand  by  me,”  or  “I  call  God  to  witness.” 
And  the  Romans,  among  an  abundance  of 
other  obsecrations,  often  said,  dii  me  perdant, 
“May  the  gods  destroy  me,”  or  ne  vivam, 
“May  I die.” 

These  modes  of  obsecration  were  accom- 
panied, to  make  them  more  solemn  and  sacred, 
by  certain  symbolic  forms.  Thus  the  Jews 
caused  the  person  who  swore  to  hold  up 
his  right  hand  toward  heaven,  by  which 
action  he  was  supposed  to  signify  that  he 
appealed  to  God  to  witness  the  truth  of 
what  he  had  averred  or  the  sincerity  of  his 
intention  to  fulfil  the  promise  that  he  had 
made.  So  Abraham  said  to  the  King  of 
Sodom,  “I  have  lift  up  my  hand  unto  the 
Lord,  . . . that  I will  not  take  anything 
that  is  thine.”  Sometimes,  in  taking  an 
oath  of  fealty,  the  inferior  placed  his  hand 
under  the  thigh  of  his  lord,  as  in  the  case 
of  Eliezer  and  Abraham,  related  in  the  24th 
chapter  of  Genesis.  Among  the  Greeks 
and  Romans,  the  person  swearing  placed  his 


hands,  or  sometimes  only  the  right  hand, 
upon  the  altar,  or  upon  the  victims  when, 
as  was  not  unusual,  the  oath  was  accompanied 
by  a sacrifice,  or  upon  some  other  sacred  thing. 
In  the  military  oath,  for  instance,  the  soldiers 
placed  their  hands  upon  the  signa,  or  stand- 
ards. 

The  obsecration,  with  an  accompanying 
form  of  solemnity,  was  indeed  essential  to 
the  oath  among  the  ancients,  because  the 
crime  of  perjury  was  not  generally  looked 
upon  by  them  in  the  same  light  in  which  it  is 
viewed  by  the  moderns.  It  was,  it  is  true, 
considered  as  a heinous  crime,  but  a crime 
not  so  much  against  societyas  against  the  gods, 
and  its  punishment  was  supposed  to  be  left  to 
the  deity  whose  sanctity  had  been  violated 
by  the  adjuration  of  his  name  to  a false  oath 
or  broken  vow.  Hence,  Cicero  says  that 
“death  was  the  divine  punishment  of  perjury, 
but  only  dishonor  was  its  human  penalty.” 
And  therefore  the  crime  of  giving  false  testi- 
mony under  oath  was  not  punished  in  any 
higher  degree  than  it  would  have  been  had  it 
been  given  without  the  solemnity  of  an  oath. 
Swearing  was  entirely  a matter  of  con- 
science, and  the  person  who  was  guilty  of 
false  swearing,  where  his  testimony  did  not 
affect  the  rights  or  interests  of  others,  was 
considered  as  responsible  to  the  deity  alone 
for  his  perjury. 

The  explicit  invocation  of  God  as  a witness 
to  the  truth  of  the  thing  said,  or,  in  promis- 
sory oaths,  to  the  faithful  observance  of  the 
act  promised,  the  obsecration  of  Divine 
punishment  upon  the  jurator  if  what  he  swore 
to  be  true  should  prove  to  be  false,  or  if  the 
vow  made  should  be  thereafter  violated,  and 
the  solemn  form  of  lifting  up  the  hand  to 
heaven  or  placing  it  upon  the  altar  or  the 
sacred  victims,  must  necessarily  have  given 
confidence  to  the  truth  of  the  attestation, 
and  must  have  been  required  by  the  hearers 
as  some  sort  of  safeguard  or  secmity  for  the 
confidence  they  were  called  upon  to  exercise. 
This  seems  to  have  been  the  true  reason  for 
the  ancient  practise  of  solemn  obsecration 
in  the  administration  of  oaths. 

Among  modern  nations,  the  practise  has 
been  continued,  and  from  the  ancient  usage 
of  invoking  the  names  of  the  gods  and  of 
placing  the  hands  of  the  person  swearing 
upon  their  altars,  we  derive  the  present 
method  of  sanctifying  every  oath  by  the 
attestation  contained  in  the  phrase  “So 
help  me  God,”  and  the  concluding  form  of 
kissing  the  Holy  Scriptures. 

And  now  ^ the  question  naturally^  occurs 
as  to  what  is  the  true  intent  of  this  obse- 
cration, and  what  practical  operation  is  ex- 
pected to  result  from  it.  In  other  words, 
what  is  the  nature  of  a penalty  attached  to 
an  oath,  and  how  is  it  to  be  enforced?  When 
the  ancient  Roman,  in  attesting  with  the 
solemnity  of  an  oath  to  the  truth  of  what 
he  had  just  said  or  was  about  to  say,  concluded 
with  the  formula,  “May  the  gods  destroy 
me,”  it  is  evident  that  he  simply  meant  to 
say  that  he  was  so  convinced  of  the  truth 


PENALTY 


PENITENTIAL 


551 


of  what  he  had  said  that  he  was  entirely- 
willing  that  his  destruction  by  the  gods 
whom  he  had  invoked  should  be  the  condi- 
tion consequent  upon  his  falsehood.  He  had 
no  notion  that  he  was  to  become  outlawed 
among  his  fellow-creatm-es,  and  that  it  should 
be  not  only  the  right,  but  the  duty,  of  any 
man  to  destroy  him.  His  crime  would  have 
been  one  against  the  Divine  law,  and  subject 
only  to  a Divine  punishment. 

In  modern  times,  perjury  is  made  a penal 
offense  against  human  laws,  and  its  punish- 
ment is  inflicted  by  human  tribunals.  But 
here  the  punishment  of  the  crime  is  entirely 
different  from  that  inferred  by  the  obsecration 
which  terminates  the  oath.  The  words  ‘‘So 
help  me  God,”  refer  exclusively  to  the  with- 
drawal of  Divine  aid  and  assistance  from  the 
jurator  in  the  case  of  his  proving  false,  and 
not  to  the  human  punishment  which  society 
would  inflict. 

In  like  manner,  we  may  say  of  what  are 
called  Masonic  penalties,  that  they  refer  in 
no  case  to  any  kind  of  human  punishment; 
that  is  to  say,  to  any  kind  of  punishment 
which  is  to  be  inflicted  by  human  hand  or 
instrumentality.  The  true  punishments  of 
Masonry  affect  neither  life  nor  hmb.  They 
are  expulsion  and  suspension  only.  But 
those  persons  are  wrong,  be  they  mistaken 
friends  or  malignant  enemies,  who  suppose 
or  assert  that  there  is  any  other  sort  of 
penalty  which  a Mason  recreant  to  his  vows 
is  subjected  to  by  the  laws  of  the  Order, 
or  that  it  is  either  the  right  or  duty  of  any 
Mason  to  inflict  such  penalty  on  an  offending 
brother.  The  obsecration  of  a Mason  simply 
means  that  if  he  violates  his  vows  or  betrays 
his  trust  he  is  worthy  of  such  penalty,  and 
that  if  such  penalty  were  inflicted  on  him  it 
would  be  but  just  and  proper.  “May  I die,” 
said  the  ancient,  “if  tMs  be  not  true,  or  if  I 
keep  not  this  vow.”  Not  may  any  man 
put  me  to  death,  nor  is  any  man  required  to 
put  me  to  death,  but  only,  if  I so  act,  then 
would  I be  worthy  of  death.  The  ritual 
penalties  of  Masonry,  supposing  such  to  be, 
are  in  the  hands  not  of  man,  but  of  God,  and 
are  to  be  inflicted  by  God,  and  not  by  man. 

Bro.  Fort  says,  in  the  29th  chapter  of  his 
Early  History  and  Antiquities  of  Freemasonry, 
that  “Penalties  inflicted  upon  convicts  of 
certain  grades  during  the  Middle  Ages,  were 
terrible  and  inhuman. 

“The  most  cruel  punishment  awaited  him 
who  broke  into  and  robbed  a Pagan  temple. 
According  to  a law  of  the  Frisians,  such 
desecration  was  redressed  by  dragging  the 
criminal  to  the  seashore  and  burying  the  body 
at  a point  in  the  sands  where  the  tide  daily 
ebbed  and  flowed.”  {Lex  Frision.,  Add.  Sap., 
Tit.  12.) 

“A  creditor  was  privileged  to  subject 
his  delinquent  debtor  to  the  awful  penalty 
of  having  the  flesh  torn  from  his  breast 
and  fed  to  birds  of  prey.  Convicts  were 
frequently  adjudged  by  the  ancient  Norse 
code  to  have  their  hearts  torn  out.”  (Grimm, 
Deutsche  Rechts-Alterthumer,  p.  690.  And 


for  the  following,  see  pp.  693  and  700.)  “ The 
oldest  death  penalties  of  the  Scandinavians 
prescribed  that  the  body  should  be  exposed 
to  fowls  of  the  air  to  feed  upon.  Sometimes 
it  was  decreed  that  the  victim  be  disem- 
boweled, his  body  burnt  to  ashes  and  scat- 
tered as  dust  to  the  winds.  Judges  of  the 
secret  Vehmgericht  passed  sentences  of  death 
as  follows:  ‘Your  body  and  flesh  to  the  beasts 
of  the  field,  to  the  birds  of  the  air,  and  to  the 
&hes  in  the  stream . ’ The  j udi  cial  executioner, 
in  carrying  into  effect  this  decree,  severed  the 
body  in  twain,  so  that,  to  use  the  literal  text, 
‘the  air  might  strike  together  between  the 
two  parts.’  The  tongue  was  oftentimes  torn 
out  as  a punishment.  A law  of  the  early 
Roman  Empire,  known  as  ex  Jure  Orientis 
Ccesareo,  enacted  that  any  person,  suitor  at 
law  or  witness,  having  sworn  upon  the 
evangelists,  and  proving  to  be  a perjurer, 
should  have  the  tongue  cut  from  its  roots. 
A cord  about  the  neck  was  used  symbol- 
ically, in  criminal  courts,  to  denote  that  the 
accused  was  worthy  of  the  extreme  penalty 
of  law  by  hanging  or  decapitation.  When 
used  upon  the  person  of  a freeman,  it  signified 
a slight  degree  of  subjection  or  servitude.” 
(Pp.  318-320.) 

Some  eminent  brethren  of  the  Fraternity 
insist  that  the  penalty  had  its  origin  in  the 
manner  in  which  the  lamb  was  sacrificed 
under  the  charge  of  the  Captain  of  the  Tem- 
ple, who  directed  the  priests:  and  said,  “Come 
and  cast  lots.”  “ Who  is  to  slaughter?  ” 
“ Who  is  to  sprinkle? ” “Go  and  see  if  the 
time  for  slaughter  approaches?”  “Is  it 
light  in  the  whole  East,  even  to  Hebron?  ” 
and  when  the  priest  said  “Yes,”  he  was  di- 
rected to  “go  and  bring  the  lamb  from  the 
lamb-chamber”;  this  was  in  the  northwest 
corner  of  the  court.  The  lamb  was  brought 
to  the  north  of  the  altar,  its  head  southward 
and  its  face  northward.  The  lamb  was  then 
slaughtered;  a hole  was  made  in  its  side,  and 
thus  it  was  hung  up.  The  priest  skinned  it 
downward  until  he  came  to  the  breast,  then 
he  cut  off  the  head,  and  finished  the  skinning; 
he  tore  out  the  heart;  subsequently  he  cleft 
the  body,  and  it  became  all  open  before  him; 
he  took  out  the  intestines,  etc.;  and  the 
various  portions  were  divided  as  they  had 
cast  lots.  {The  Talmud,  Joseph  Barclay, 
LL.D.) 

Pencil.  In  the  English  system  this  is 
one  of  the  working-tools  of  a Master  Mason, 
and  is  intended  symbolically  to  remind  us 
that  our  words  and  actions  are  observed  and 
recorded  by  the  Almighty  Architect,  to  whom 
we  must  give  an  account  of  our  conduct 
through  life.  In  the  American  system  the 
pencil  is  not  specifically  recognized.  The 
other  English  working-tools  of  a Master 
Mason  are  the  skirrit  and  compasses. 

In  the  French  Rite  “to  hold  the  pencil,” 
tener  le  crayon,  is  to  discharge  the  functions 
of  a secretary  during  the  communication 
of  a lodge. 

Penitential  Sign.  Called  also  the  Sup- 
plicatory Sign.  It  is  the  third  sign  in  the 


552 


PENNSYLVANIA 


PENTACLE 


English  Royal  Arch  system.  It  denotes 
that  frame  of  heart  and  mind  without  which 
our  prayers  and  oblations  will  not  obtain 
acceptance;  in  other  words,  it  is  a symbol 
of  humility. 

Pennsylvania.  [The  early  history  of 
Freemasonry  in  this  State  is  wrapped  in 
obscurity;  the  first  mention  of  it  as  yet  dis- 
covered is  in  the  Pennsylvania  Gazette  for 
December  5-8,  1730,  which  contains  the  fol- 
lowing: “As  there  are  several  Lodges  of  Free- 
masons erected  in  this  Province,  and  People 
have  lately  been  much  amus’d  with  Conjec- 
tures concerning  them;  we  think  the  following 
account  of  Freemasonry  from  London  will 
not  be  unacceptable  to  our  readers,”  and  then 
follows  a Masonic  catechism.  Benjamin 
Franklin,  the  editor  of  the  paper,  was  not 
then  a Mason,  but  became  one  in  the  following 
year,  and  makes  frequent  references  to  the 
Craft  in  the  Gazette,  from  which  we  learn  that 
he  was  appointed  J.  G.  W.  by  Grand  Master 
Allen  in  June,  1732,  and  elected  Grand  Master 
of  this  Grand  Lodge  of  Pennsylvania  in  1734. 

From  this  it  is  quite  plain  that  there  were 
Masonic  Lodges  in  Pennsylvania  in  1730  and 
a Provincial  Grand  Lodge  there  in  1732,  and 
it  seems  fairly  certain  that  these  early  Lodges 
were  formed  by  brethren  from  the  Mother 
Country  acting  on  their  own  authority. 

In  1743  Thomas  Oxnard  of  Boston  was 
appointed  by  the  Grand  Master  of  England 
to  be  Provincial  Grand  Master  of  all  North 
America,  and  in  1749  he  appointed  Benjamin 
Franklin  to  be  Provincial  Grand  Master  of 
Pennsylvania. 

In  1755  there  were  three  Lodges  in  Phila- 
delphia, and  in  1758  a Lodge  was  warranted 
there  by  the  “Ancients,”  followed  by  another 
in  1761,  and  in  1764  authority  was  grant- 
ed by  the  “Ancients”  for  forming  a Provin- 
cial Grand  Lodge  in  Philadelphia,  which  in 
1786  became  the  Grand  Lodge  of  Pennsyl- 
vania.— E.  L.  H.] 

The  Grand  Chapter  of  Pennsylvania  was 
established  in  1795.  The  Grand  Chapter 
was  at  first  only  an  integral  part  of  the 
Grand  Lodge,  but  in  1824  it  became  an 
independent  body,  except  so  far  as  that 
members  of  the  Grand  Lodge,  who  were 
Royal  Arch  Masons,  were  declared  to  be 
members  of  the  Grand  Chapter. 

The  Royal  and  Select  degrees  were  for- 
merly conferred  in  Pennsylvania  by  the 
Chapters,  but  on  October  16,  1847,  a Grand 
Council  was  organized. 

A Grand  Encampment,  independent  of 
the  General  Grand  Encampment  of  the 
United  States,  was  organized  on  February 
16,  1814.  On  April  14,  1854,  a Grand  Com- 
mandery  was  organized  under  the  authority 
of  the  Grand  Encampment  of  the  United 
States,  and  in  February,  1857,  both  of  these 
bodies  united  to  form  the  present  Grand 
Commandery  of  Pennsylvania. 

Pennsylvania  Work.  The  method  of 
Entering,  Passing,  and  Raising  candidates 
in  the  Lodges  of  Pennsylvania  differs  so 
materially  from  that  practised  in  the  other 


States  of  the  Union,  that  it  cannot  be  con- 
sidered as  a part  of  the  American  Rite  as  first 
taught  by  Webb,  but  rather  as  an  inde- 
pendent, Pennsylvania  modification  of  the 
York  Rite  of  England.  Indeed,  the  Pennsyl- 
vania system  of  work  much  more  resembles 
the  Enghsh  than  the  American.  Its  ritual  is 
simple  and  didactic,  hke  the  former,  and  is 
almost  entirely  without  the  impressive 
dramatization  of  the  latter.  Bro.  Vaux,  a 
Past  Grand  Master  of  Pennsylvania,  thus 
speaks  of  the  Masonic  work  of  his  State 
with  pardonable,  although  not  with  im- 
partial, commendations:  “The  Pennsylvania 
work  is  subhme  from  its  simplicity.  That 
it  is  the  ancient  work  is  best  shown  con- 
clusively, however,  from  this  single  fact, 
it  is  so  simple,  so  free  from  those  displays 
of  modern  inventions  to  attract  the  atten- 
tion, without  enhghtening,  improving,  or 
cultivating  the  mind.  In  this  work  every 
word  has  its  significance.  Its  types  and 
symbols  are  but  the  language  in  which  truth 
is  conveyed.  These  are  to  be  studied  to  be 
understood.  In  the  spoken  language  no 
synonyms  are  permitted.  In  the  ceremonial 
no  innovations  are  tolerated.  In  the  ritual 
no  modern  verbiage  is  allowed.” 

Penny.  In  the  parable  read  in  the  Mark 
Degree  a penny  is  the  amount  given  to  each 
of  the  laborers  in  the  vineyard  for  his  day’s 
labor.  Hence,  in  the  ritual,  a penny  a day 
is  said  to  be  the  wages  of  a Mark  Master. 
In  several  passages  of  the  authorized  version 
of  the  New  Testament,  penny  occurs  as  a 
translation  of  the  Greek,  Srjvdpiov,  which  was 
intended  as  the  equivalent  of  the  Roman 
denarius.  This  was  the  chief  silver  coin  of 
the  Romans  from  the  beginning  of  the 
coinage  of  the  city  to  the  early  part  of  the 
third  century.  Indeed,  the  name  continued 
to  be  employed  in  the  coinage  of  the  conti- 
nental States,  which  imitated  that  of  the 
Byzantine  empire,  and  was  adopted  by  the 
Anglo-Saxons.  The  specific  value  of  each 
of  so  many  coins,  going  under  the  same  name, 
cannot  be  ascertained  with  any  precision. 
In  its  Masonic  use,  the  penny  is  simply  a 
symbol  of  the  reward  of  faithful  labor.  The 
smallness  of  the  sum,  whatever  may  have 
been  its  exact  value,  to  our  modern  im- 
pressions is  apt  to  give  a false  idea  of  the 
liberality  of  the  owner.  Dr.  Lightfoot,  in 
his  essay  on  a Fresh  Revision  of  the  New  Testa- 
jnent,  remarks:  “It  is  unnecessa^  to  ask 
what  impression  the  mention  of  this  sum  will 
leave  on  the  minds  of  an  uneducated  peasant 
or  shopkeeper  of  the  present  day.  Even  at 
the  time  when  our  version  was  made,  and 
when  wages  were  lower,  it  must  have  seemed 
wholly  inadequate.”  However  improper  the 
translation  is,  it  can  have  no  importance  in 
the  Masonic  application  of  the  parable, 
where  the  “penny”  is,  as  has  already  been 
said,  only  a symbol,  meaning  any  reward  or 
compensation. 

Pentacle,  The.  The  pentaculum  SaU 
omonis,”  or  magical  pentalpha,  not  to  be 
confounded  with  Solomon’s  seal.  The  pen- 


PENTAGON 


PERAU 


553 


tacle  is  frequently  referred  to  in  Hermetic 
formulae. 

Pentagon.  A geometrical  figure  of  five 
sides  and  five  angles.  It  is  the  third  figure 
from  the  exterior,  in  the  camp  of  the  Sublime 
Princes  of  the  Royal  Secret,  or  Thirty-second 
Degree  of  the  Scottish  Rite.  In  the  Egyp- 
tian Rite  of  Caghostro,  he  constructed,  with 
much  formality,  an  implement  called  the 
“sacred  pentagon,’'  and  which,  being  dis- 
tributed to  his  disciples,  gave,  as  he  affirmed, 
to  each  one  the  power  of  holding  spiritual 
intercourse. 

Pentagram.  From  the  Greek  penfe,  five, 
and  gramma,  a letter.  In  the  science  of  magic 
the  pentalpha  is  called  the  holy  and  mys- 
terious pentagram.  Eliphas  Levi  says  {Dog. 
et  Rituel  de  la  Haute  Magie,  ii.,  55)  that  the 
pentagram  is  the  star  of  the  Magians;  it  is 
the  sign  of  the  word  made  flesh;  and  accord- 
ing to  the  direction  of  its  rays,  that  is,  as  it 
points  upward  with  one  point  or  with  two, 
it  represents  the  good  or  the  evil  principle, 
order  or  disorder;  the  blessed  lamb  of  Ormuzd 
and  of  St.  John,  or  the  accursed  god  of  Men- 
des;  initiation  or  profanation;  Lucifer  or 
Vesper;  the  morning  or  the  evening  star; 
Mary  or  Lilith;  victory  or  death;  fight  or 
darkness.  (See  Pentalpha.) 

Pentalpha.  The  triple  triangle,  or  the 
pentalpha  of  Pythagoras,  is  so  called  from 
the  Greek  irerre.  pente,  five,  and  a\(pa,  alpha, 
the  letter  A,  oecause  in  its  configuration 
it  presents  the  form  of  that  letter 
in  five  different  positions.  It 
was  a doctrine  of  Pythagoras, 
that  all  things  proceeded  from 
numbers,  and  the  number  five, 
as  being  formed  by  the  union  of  the  first  odd 
and  the  first  even,  was  deemed  of  peculiar 
value;  and  hence  Cornelius  Agrippa  says 
{Philos.  Occult.)  of  this  figure,  that,  “by  vir- 
tue of  the  number  five,  it  has  great  command 
over  evil  spirits  because  of  its  five  double 
triangles  and  its  five  acute  angles  within  and 
its  five  obtuse  angles  without,  so  that  this 
interior  pentangle  contains  in  it  many  great 
mysteries.”  The  disciples  of  Pythagoras, 
who  were  indeed  its  real  inventors,  placed 
within  each  of  its  interior  angles  one  of  the 
letters  of  the  Greek  word  'TriElA,  or  the 
Latin  one  SALUS,  both  of  which  signify 
health;  and  thus  it  was  made  the  talisman  of 
health.  They  placed  it  at  the  beginning  of 
their  epistles  as  a greeting  to  invoke  secure 
health  to  their  correspondent.  But  its  use 
was  not  confined  to  the  disciples  of  Pythago- 
ras. As  a talisman,  it  was  employed  aU 
over  the  East  as  a charm  to  resist  evil  spirits. 
Mone  says  that  it  has  been  found  in  Egypt 
on  the  statue  of  the  god  Anubis.  Lord 
Brougham  says,  in  his  Italy,  that  it  was  used 
by  Antiochus  Epiphanes,  and  a writer  in 
Notes  and  Queries  (3  Ser.,  ix.,  511)  says  that 
he  has  found  it  on  the  coins  of  Lysimmachus. 
On  old  British  and  Gaulish  coins  it  is  often 
seen  beneath  the  feet  of  the  sacred  and 
mythical  horse,  which  was  the  ensign  of  the 
ancient  Saxons.  The  Druids  wore  it  on  their 


sandals  as  a symbol  of  Deity,  and  hence  the 
Germans  call  the  figure  “ Druttenfuss,”  a word 
originally  signifying  Druid's  foot,  but  which, 
in  the  gradual  corruptions  of  language,  is  now 
made  to  mean  Witche’s  foot.  Even  at  the 
present  day  it  retains  its  hold  upon  the  minds 
of  the  common  people  of  Germany,  and  is 
drawn  on  or  affixed  to  cradles,  thresholds  of 
houses,  and  stable-doors,  to  keep  off  witches 
and  elves. 

The  early  Christians  referred  it  to  the 
five  wounds  of  the  Savior,  because,  when 
properly  inscribed  upon  the  representation 
of  a human  body,  the  five  points  will  respec- 
tively extend  to  and  touch  the  side,  the 
two  hands,  and  the  two  feet. 

The  Medieval  Masons  considered  it  a 
symbol  of  deep  wisdom,  and  it  is  found 
among  the  architectural  ornaments  of  most 
of  the  ecclesiastical  edifices  of  the  Middle 
Ages. 

But  as  a Masonic  symbol  it  pecuharly 
claims  attention  from  the  fact  that  it  forms 
the  outhnes  of  the  five-pointed  star,  which  is 
typical  of  the  bond  of  brotherly  love  that 
unites  the  whole  Fraternity.  It  is  in  this 
view  that  the  pentalpha  or  triple  triangle 
is  referred  to  in  Masonic  symbohsm  as 
representing  the  intimate  union  which  existed 
between  our  three  ancient  Grand  Masters, 
and  which  is  commemorated  by  the  hving 
pentalpha  at  the  closing  of  every  Royal  Arch 
Chapter. 

Many  writers  have  confounded  the  pen- 
talpha with  the  seal  of  Solomon,  or  shield 
of  David.  This  error  is  almost  inexcusable 
in  Ohver,  who  constantly  commits  it,  because 
his  Masonic  and  archeological  researches 
should  have  taught  him  the  difference, 
Solomon’s  seal  being  a double,  interlaced 
triangle,  whose  form  gives  the  outhne  of  a 
star  of  six  points. 

Perau,  Gabriel  Louis  Caiabre.  A man 

of  letters,  an  Abb6,  and  a member  of  the 
Society  of  the  Sorbonne.  He  was  born  at 
Semur,  in  Auxois,  in  1700,  and  died  at 
Paris,  March  31,  1767.  De  Feller  {Biog. 
Univ.)  speaks  of  his  uprightness  and  probity, 
his^  frankness,  and  sweetness  of  disposition 
which  endeared  him  to  many  friends.  Cer- 
tainly, the  only  work  which  gives  him  a place 
in  Masonic  history  indicates  a gentleness 
and  moderation  of  character  with  which  we 
can  find  no  fault.  In  general  literature,  he 
was  distinguished  as  the  continuator  of 
d’Avrigny’s  Vies  des  Hommes  illustres  de  la 
France;  which,  however,  a loss  of  sight  pre- 
vented him  from  completing.  In  1742,  he 
pubhshed  at  Geneva  a work  entitled  Le 
Secret  des  Franc-Magons.  This  work  at  its 
first  appearance  attracted  much  attention 
and  went  through  many  editions,  the  title 
being  sometimes  changed  to  a more  attractive 
one  by  booksellers.  The  Abb6  Larudan 
attempted  to  palm  off  his  hbelous  and  malig- 
nant work  on  the  Abb6  Perau,  but  without 
success;  for  wtiile  the  work  of  Larudan  is 
marked  with  ilie  bitterest  malignity  to  the 
I Order  of  Freemasonry,  that  of  Perau  is  simply 


654 


PERFECT 


PERFECTION 


a detail  the  ceremonies  and  ritual  of  Ma- 
sonry aT3  then  practised,  under  the  guise  of 
friendship. 

Perfect  Ashlar.  See  Ashlar. 

Perfect  Initiates,  Rite  of.  A name  given 
to  the  Egyptian  Rite  when  first  established 
at  Lyons  by  Cagliostro. 

Perfect  Irish  Master.  (Parfait  Maitre 
Irlandais.)  One  of  the  degrees  given  in  the 
Irish  Colleges  instituted  by  Ramsay. 

Perfect  Lodge.  See  Just  Lodge. 

Perfect  Master.  {Maitre  Parfait.)  The 
Fifth  Degree  in  the  Ancient  and  Accepted 
Scottish  Rite.  The  ceremonies  of  this  degree 
were  originally  established  as  a grateful  trib- 
ute of  respect  to  a worthy  departed  brother. 
The  officers  of  the  Lodge  are  a Master,  who 
represents  Adoniram,  the  Inspector  of  the 
Works  at  Mount  Lebanon,  and  one  Warden. 
The  symbolic  color  of  the  degree  is  green,  to 
remind  the  Perfect  Master  that,  being  dead  in 
vice,  he  must  hope  to  revive  in  virtue.  His 
jewel  is  a compass  extended  sixty  degrees,  to 
teach  him  that  he  should  act  within  measure, 
and  ever  pay  due  regard  to  justice  and  equity. 

The  apron  is  white,  with  a green  flap;  and 
in  the  middle  of  the  apron  must  be  embroid- 
ered or  painted,  within  three  circles,  a cubical 
stone,  in  the  center  of  which  the  letter  J is 
inscribed,  according  to  the  old  rituals;  but 
the  Samaritan  yod  and  he,  according  to  the 
ritual  of  the  Southern  Jurisdiction. 

Delaunay,  in  his  Thuileur  de  VEcossisme, 
gives  the  Tetragrammaton  in  this  degree,  and 
says  the  degree  should  more  properly  be  called 
Past  Master,  Ancien  Maitre,  because  the  Te- 
tragrammaton makes  it  in  some  sort  the  com- 
plement of  the  Master’s  Degree.  But  the 
Tetragrammaton  is  not  found  in  any  of  the 
approved  rituals,  and  Delaunay’s  theory  falls 
therefore  to  the  ground.  But  besides,  to  com- 
plete the  Master’s  with  this  degree  would  be 
to  confuse  all  the  symbolism  of  the  Ineffable 
degrees,  which  really  conclude  with  the  Four- 
teenth. 

Perfect  Prussian.  {Parfait  Prussien.) 
A degree  invented  at  Geneva,  in  1770,  as  a 
second  part  of  the  Order  of  Noachites. 

Perfect  Stone.  A name  frequently  given 
to  the  cubic  stone  discovered  in  the  Thirteenth 
Degree  of  Perfection,  the  tenth  of  the  In- 


effable Series.  It  denotes  justice  and  firm- 
ness, with  all  the  moral  lessons  and  duties  in 
which  the  mystic  cube  is  calculated  to  in- 
struct us. 

Perfect  Union,  Lodge  of.  A Lod^  at 
Rennes,  in  France,  where  the  Rite  of  Elect 
of  Truth  was  instituted.  (See  Elect  of  Truth, 
Rite  of.) 


Perfection.  The  Ninth  and  last  degree 
of  Fessler’s  Rite.  (See  Fessler,  Rite  of.) 

Perfectionists.  The  name  by  which 
Weishaupt  first  designated  the  Order  which 
he  founded  in  Bavaria,  and  which  he  sub- 
sequently changed  for  that  of  the  Illumi- 
nati. 

Perfection,  Lodge  of.  The  Lodge  in 
which  the  Fourteenth  Degree  of  the  Ancient 
and  Accepted  Scottish  Rite  is  conferred. 
In  England  and  America  this  de^ee  is  called 
Grand  Elect  Perfect  and  Sublime  Mason, 
but  the  French  designate  it  Grand  Scottish 
Mason  of  the  Sacred  Vault  of  James  VI.,  or 
Grand  ecossais  de  la  Voute  Sacree  du  Jacques 
VI.  This  is  one  of  the  evidences — and  a 
very  pregnant  one — of  the  influence  exercised 
by  the  exiled  Stuarts  and  their  adherents  on 
the  Masonry  of  that  time  in  making  it  an 
instrument  for  the  restoration  of  James  II., 
and  then  of  his  son,  to  the  throne  of  Eng- 
land. ^ 

This  degree,  as  concluding  all  reference 
to  the  first  Temple,  has  been  called  the  ulti- 
mate degree  of  ancient  Masonry.  It  is  the 
last  of  what  is  technically  styled  the  In- 
effable degrees,  because  their  instructions 
relate  to  the  Ineffable  word. 

Its  place  of  meeting  is  called  the  Sacred 
Vault.  Its  principal  officers  are  a Thrice 
Puissant  Grand  Master,  two  Grand  War- 
dens, a Grand  Treasurer,  and  Grand  Secre- 
tary. ^ In  the  first  organization  of  the  Rite 
in  this  country,  the  Lodges  of  Perfection 
were  called  “Sublime  Grand  Lodges,”  and, 
hence,  the  word  “Grand”  is  stiU  a^ed  to 
the  title  of  the  officers. 

The  following  mythical  history  is  con- 
nected with  and  related  in  this  degree. 

When  the  Temple  was  finished,  the  Masons 
who  had  been  employed  in  constructing  it 
acquired  immortal  honor.  Their  Order  be- 
came more  uniformly  established  and  regu- 
lated than  it  had  been  before.  Their  cau- 
tion and  reserve  in  admitting  new  members 
produced  respect,  and  merit  alone  was  re- 
quired of  the  candidate.  With  these  prin- 
ciples instilled  into  their  minds,  many  of  the 
Grand  Elect  left  the  Temple  after  its  dedi- 
cation, and,  dispersing  themselves  among  the 
neighboring  nations,  instructed  aU  who 
applied  and  were  found  worthy  in  the  sublime 
degrees  of  Ancient  Craft  Masonry. 

The  Temple  was  completed  in  the  year 
of  the  world  3000.  Thus  far,  the  wise  King 
of  Israel  had  behaved  worthy  of  himself, 
and  gained  universal  admiration;  but  in 
process  of  time,  when  he  had  advanced  in 
years,  his  understanding  became  impaired; 
he  grew  deaf  to  the  voice  of  the  Lord,  and 
was  strangely  irregular  in  his  conduct. 
Proud  of  having  erected  an  edifice  to  his 
Maker,  and  intoxicated  with  bis  great  power, 
he  plunged  into  all  manner  of  licentiousness 
and  debauchery,  and  profaned  the  Temple, 
by  offering  to  the  idol  Moloch  that  incense 
which  should  have  been  offered  only  to  the 
living  God. 

The  Grand  Elect  and  Perfect  Masons 


PERFECTION 


PERJURY 


555 


saw  this,  and  were  sorely  grieved,  afraid 
that  his  apostasy  would  end  in  some  dread- 
ful consequences,  and  bring  upon  them 
those  enemies  whom  Solomon  had  vain- 
gloriously  and  wantonly  defied.  The  people, 
copying  the  vices  and  follies  of  their  King, 
became  proud  and  idolatrous,  and  neglected 
the  worship  of  the  true  God  for  that  of 
idols. 

As  an  adequate  punishment  for  this  de- 
fection, God  inspired  the  heart  of  Nebu- 
chadnezzar, King  of  Babylon,  to  take  venge- 
ance on  the  kingdom  of  Israel.  This  prince 
sent  an  army  with  Nebuzaradan,  Captain 
of  the  Guards,  who  entered  Judah  with  fire 
and  sword,  took  and  sacked  the  city  of 
Jerusalem,  razed  its  walls,  and  destroyed  the 
Temple.  The  people  were  carried  captive 
to  Babylon,  and  the  conquerors  took  with 
them  all  the  vessels  of  silver  and  gold.  This 
happened  four  hundred  and  seventy  years, 
six  months,  and  ten  days  after  its  dedica- 
tion. 

When,  in  after  times,  the  princes  of  Chris- 
tendom entered  into  a league  to  free  the 
Holy  Land  from  the  oppression  of  the  infidels, 
the  good  and  virtuous  Masons,  anxious  for 
the  success  of  so  pious  an  undertaking,  volun- 
tarily offered  their  services  to  the  confederates, 
on  condition  that  they  should  be  permitted 
a chief  of  their  own  election,  which  was 
granted;  they  accordingly  rallied  under  their 
standard  and  departed. 

The  valor  and  fortitude  of  these  elected 
knights  was  such  that  they  were  admired  by, 
and  took  the  lead  of,  aU  the  princes  of  Jeru- 
salem, who,  believing  that  their  mysteries 
inspired  them  with  courage  and  fidehty  in 
the  cause  of  virtue  and  religion,  became 
desirous  of  being  initiated.  Upon  being 
found  worthy,  their  desires  were  compfied 
with;  and  thus  the  royal  art,  meeting  the 
approbation  of  great  and  good  men,  be- 
came popular  and  honorable,  was  diffused 
through  their  various  dominions,  and  has 
continued  to  spread  through  a succession 
of  ages  to  the  present  day. 

The  symbohc  color  of  this  degree  is  red 
— emblematic  of  fervor,  constancy,  and  assi- 
duity. Hence,  the  Masonry  of  this  degree 
was  formerly  called  Red  Masonry  on  the 
Continent  cff  Europe. 

The  jewel  of  the  degree  is  a pair  of  com- 
passes extended  on  an  arc  of  ninety  degrees, 
surmounted  by  a crown,  and  with  a sun  in 
the  center.  In  the  Southern  Jurisdiction 
the  sun  is  on  one  side  and  a five-pointed 
star  on  the  other. 

The  apron  is  white  with  red  flames,  bor- 
dered with  blue,  and  having  the  jewel  painted 
on  the  center  and  the  stone  of  foundation 
on  the  flap. 

Perfection,  Rite  of.  In  1754,  the  Cheva- 
her  de  Bonneville  estabhshed  a Chapter  of 
the  high  degrees  at  Paris,  in  the  College  of 
Jesuits  of  Clermont,  hence  called  the  Chapter 
of  Clermont.  The  system  of  Masonry  he 
there  practised  received  the  name  of  the  Rite 
of  Perfection,  or  Rite  of  Heredom.  The 


College  of  Clermont  was,  says  Rebold  ( Hist, 
de  3 G.  L.,  46),  the  asylum  of  the  adherents  of 
the  house  of  Stuart,  and  hence  the  Rite  is  to 
some  extent  tinctured  with  Stuart  Masonry. 
It  consisted  of  twenty-five  degrees,  as  follows: 
1.  Apprentice;  2.  Fellow-Craft;  3.  Master; 
4.  Secret  Master;  5.  Perfect  Master;  6.  In- 
timate Secretary;  7.  Intendant  of  the  Build- 
ing; 8.  Provost  and  Judge;  9.  Elect  of  Nine; 
10.  Elect  of  Fifteen;  11.  Illustrious  Elect, 
Chief  of  the  Twelve  Tribes;  12.  Grand  Master 
Architect;  13.  Royal  Arch;  14.  Grand,  Elect, 
Ancient,  Perfect  Master;  15.  Knight  of  the 
Sword;  16.  Prince  of  Jerusalem;  17.  Knight 
of  the  East  and  West;  18.  Rose  Croix  Knight; 
19.  Grand  Pontiff;  20.  Grand  Patriarch;  21. 
Grand  Master  of  the  Key  of  Masonry;  22. 
Prince  of  Libanus;  23.  Sovereign  Prince  Adept 
Chief  of  the  Grand  Consistory;  24.  Illustrious 
Knight,  Commander  of  the  Black  and  White 
Eagle;  25.  Most  Illustrious  Sovereign  Prince 
of  Masonry,  Grand  Knight,  Subhme  Com- 
mander of  the  Royal  Secret.  It  will  be 
seen  that  the  degrees  of  this  Rite  are  the  same 
as  those  of  the  Council  of  Emperors  of  the 
East  and  West,  which  was  estabhshed  four 
years  later,  and  to  which  the  Chapter  of 
Clermont  gave  way.  Of  course,  they  are 
the  same,  so  far  as  they  go,  as  those  of  the 
Ancient  and  Accepted  Scottish  Rite  which 
succeeded  the  Council  of  Emperors. 

The  distinguishing  principle  of  this  Rite  is, 
that  Freemasonry  was  derived  from  Tem- 
plarism,  and  that  consequently  every  Free- 
mason was  a Knight  Templar.  It  was  there 
that  the  Baron  von  Hund  was  initiated, 
and  from  it,  through  him,  proceeded  the  Rite 
of  Strict  Observance;  although  he  discarded 
the  degrees  and  retained  only  the  Templar 
theory. 

Perlgnan.  When  the  Elu  degrees  were 
first  invented,  the  legend  referred  to  an  un- 
known person,  a tiller  of  the  soil,  to  whom 
King  Solomon  was  indebted  for  the  informa- 
tion which  led  to  the  discovery  of  the  crafts- 
men who  had  committed  the  crime  recorded 
in  the  Third  Degree.  This  unknown  person, 
at  first  designated  as  “I’inconnu,”  afterward 
received  the  name  of  Perignan,  and  a degree 
between  the  elu  of  nine  and  the  elu  of  fifteen 
was  instituted,  which  was  called  the  ‘‘Elu  of 
Perignan,”  and  which  became  the  Sixth  De- 
^ee  of  the  Adonhiramite  Rite.  The  deriva- 
tion or  radical  meaning  of  the  word  is  un- 
known, but  it  may  contain,  as  do  many  other 
words  in  the  high  degrees,  a reference  to  the 
adherents,  or  to  the  enemies,  of  the  exiled 
house  of  Stuart,  for  whose  sake  several  of 
these  degrees  were  estabhshed.  (See  Elect  of 
Perignan.) 

Periods  of  the  Grand  Architect.  See 

Six  Periods. 

Perjury.  In  the  municipal  law  perjury  is 
defined  to  be  a wilful  false  swearing  to  a ma- 
terial matter,  when  an  oath  has  been  admin- 
istered by  lawful  authority.  The  violation 
of  vows  or  promissory  oaths  taken  before  one 
who  is  not  legally  authorized  to  administer 
them,  that  is  to  say,  one  who  is  not  a magis- 


556 


PERNETTI 


PERSECUTIONS 


trate,  does  not  in  law  involve  the  crime  of  per- 
jury. Such  is  the  technical  definition  of  the 
law;  but  the  moral  sense  of  mankind  does  not 
assent  to  such  a doctrine,  and  considers  per- 
jury, as  the  root  of  the  word  indicates,  the 
doing  of  that  which  one  has  sworn  not  to  do, 
or  the  omitting  to  do  that  which  he  has  sworn 
to  do.  The  old  Romans  seem  to  have  taken 
a sensible  view  of  the  crime  of  perjury. 
Among  them  oaths  were  not  often  adminis- 
tered, and,  in  general,  a promise  made 
under  oath  had  no  more  binding  power  in  a 
court  of  justice  than  it  would  have  had  with- 
out the  oath.  False  swearing  was  with  them 
a matter  of  conscience,  and  the  person  who 
was  guilty  of  it  was  responsible  to  the  Deity 
alone.  The  violation  of  a promise  under  oath 
and  of  one  not  under  such  a form  was  con- 
sidered alike,  and  neither  was  more  liable  to 
human  punishment  than  the  other.  But 
perjury  was  not  deemed  to  be  without  any 
kind  of  punishment.  Cicero  expressed  the 
Roman  sentiment  when  he  said  “perjurii 
poena  divina  exitium;  humana  dedecus — the 
divine  'punishment  of  perjur'y  is  destruction; 
the  human,  infamy Hence  every  oath  was 
accompanied  by  an  execration,  or  an  appeal  to 
God  to  punish  the  swearer  should  he  falsify 
his  oath.  “In  the  case  of  other  sins,”  says 
Archbishop  Sharp,  “there  may  be  an  appeal 
made  to  God’s  mercy,  yet  in  the  case  of  per- 
jury there  is  none;  for  he  that  is  perjured  hath 
precluded  himseK  of  this  benefit,  because  he 
hath  braved  God  Almighty,  and  hath  in  effect 
told  him  to  his  face  that  if  he  was  foresworn  he 
should  desire  no  mercy.” 

It  is  not  right  thus  to  seek  to  restrict  God’s 
mercy,  but  there  can  be  no  doubt  that  the  set- 
tlement of  the  crime  lies  more  with  him  than 
with  man.  Freemasons  look  in  this  fight  on 
what  is  called  the  penalty;  it  is  an  invocation 
of  God’s  vengeance  on  him  who  takes  the 
vow,  should  he  ever  violate  it;  men’s  venge- 
ance is  confined  to  the  contempt  and  in- 
famy which  the  foreswearer  incurs. 

Pernetti  or  Pernety,  Antoine  Joseph. 
Born  at  Roanne,  in  France,  in  1716.  At  an 
early  age  he  joined  the  Benedictines,  but  in 
1765  applied,  with  twenty-eight  others,  for  a 
dispensation  of  his  vows.  A short  time  after, 
becoming  disgusted  with  the  Order,  he  re- 
paired to  Berlin,  where  Frederick  the  Great 
made  him  his  librarian.  In  a short  time  he 
returned  to  Paris,  where  the  archbishop  strove 
in  vain  to  induce  him  to  reenter  his  monas- 
tery. The  parliament  supported  him  in  his 
refusal,  and  Pernetti  continued  in  the  world. 
Not  long  after,  Pernetti  became  infected  with 
the  mystical  theories  of  Swedenborg,  and  pub- 
lished a translation  of  his  Wonders  of  Heaven 
and  Hell.  He  then  repaired  to  Avignon, 
where,  under  the  influence  of  his  Sweden- 
borgian  views,  he  established  an  academy  of 
Illuminati,  based  on  the  three  primitive  grades 
of  Masonry,  to  which  he  added  a mystical  one, 
which  he  called  the  True  Mason.  This  Rite 
was  subsequently  transferred  to  Montpellier 
by  some  of  his  disciples,  and  modified  in  form 
under  the  name  of  the  “Academy  of  True 


Masons.”  Pernetti,  besides  his  Masonic 
labors  at  Avignon,  invented  several  other 
Masonic  degrees,  and  to  him  is  attributed  the 
authorship  of  the  degree  of  Knight  of  the  Sun, 
now  occupying  the  twenty-eighth  place  in  the 
Ancient  and  Accepted  Scottish  Rite.  He  was 
a very  learned  man  and  a voluminous  writer 
of  versatile  talents,  and  published  numerous 
works  on  mythology,  the  fine  arts,  theology, 
geography,  philosophy,  and  the  mathematical 
sciences,  besides  some  translations  from  the 
Latin.  He  died  at  Valence,  in  Dauphiny,  in 
the  year  1800. 

Perpendicular.  In  a geometrical  sense, 
that  which  is  upright  and  erect,  leaning  nei- 
ther one  way  nor  another.  In  a figurative 
and  symbolic  sense,  it  conveys  the  significa- 
tion of  Justice,  Fortitude,  Prudence,  and 
Temperance.  Justice,  that  leans  to  no  side 
but  that  of  Truth;  Fortitude,  that  yields  to 
no  adverse  attack;  Prudence,  that  ever  pur- 
sues the  straight  path  of  integrity;  and  Tem- 
perance, that  swerves  not  for  appetite  nor 
passion. 

Persecutions.  Freemasonry,  like  every 
other  good  and  true  thing,  has  been  subjected 
at  times  to  suspicion,  to  misinterpretation,  and 
to  actual  persecution.  Like  the  church,  it 
has  had  its  martyrs,  who,  by  their  devotion 
and  their  sufferings,  have  vindicated  its  truth 
and  its  purity. 

With  the  exception  of  the  United  States, 
where  the  attacks  on  the  Institution  can 
hardly  be  called  persecutions — not  because 
there  was  not  the  will,  but  because  the  power 
to  persecute  was  wanting — all  the  persecu- 
tions of  Freemasonry  have,  for  the  most 
part,  originated  with  the  Roman  Church. 
“Notwithstanding,”  says  a writer  in  the  Free- 
masons’ Quarterly  Magazine  (1851,  p.  141), 
“the  greatest  architectural  monuments  of  an- 
tiquity were  reared  by  the  labors  of  Masonic 
gilds,  and  the  Church  of  Rome  owes  the 
structure  of  her  magnificent  cathedrals,  her 
exquisite  shrines,  and  her  most  splendid  pal- 
aces, to  the  skill  of  the  wise  master-builders 
of  former  ages,  she  has  been  for  four  centuries 
in  antagonism  to  the  principles  inculcated  by 
the  Craft.” 

Leaving  unnoticed  the  struggles  of  the  cor- 
porations of  Freemasons  in  the  fifteenth,  six- 
teenth, and  seventeenth  centuries,  we  may 
begin  the  record  with  the  persecutions  to 
which  the  Order  has  been  subjected  since  the 
revival  in  1717. 

One  of  the  first  persecutions  to  which  Ma- 
sonry, in  its  present  organization,  was  sub- 
jected, occurred  in  the  year  1735,  in  Holland. 
On  the  16th  of  October  of  that  year,  a crowd 
of  ignorant  fanatics,  whose  zeal  had  been  en- 
kindled by  the  denunciations  of  some  of  the 
clergy,  broke  into  a house  in  Amsterdam, 
where  a Lodge  was  accustomed  to  be  held, 
and  destroyed  all  the  furniture  and  orna- 
ments of  the  Lodge.  The  States  General, 
yielding  to  the  popular  excitement,  or  rather 
desirous  of  giving  no  occasion  for  its  action, 
prohibited  the  future  meetings  of  the  Lodges. 
One,  however,  continuing,  regardless  of  the 


PERSECUTIONS 


PERSECUTIONS 


557 


edict,  to  meet  at  a private  house,  the  members 
were  arrested  and  brought  before  the  Court  of 
Justice.  Here,  in  the  presence  of  the  whole 
city,  the  Masters  and  Wardens  defended 
themselves  with  great  dexterity;  and  while 
acknowledging  their  inability  to  prove  the 
innocence  of  their  Institution  by  a public  ex- 
posure of  their  secret  doctrines,  they  freely 
offered  to  receive  and  initiate  any  person  in 
the  confidence  of  the  magistrates,  and  who 
could  then  give  them  information  upon  which 
they  might  depend,  relative  to  the  true  de- 
signs of  the  Institution.  The  proposal  was 
acceded  to,  and  the  town  clerk  was  chosen. 
He  was  immediately  initiated,  and  his  report 
so  pleased  his  superiors,  that  all  the  magis- 
trates and  principal  persons  of  the  city  be- 
came members  and  zealous  patrons  of  the 
Order. 

In  France,  the  fear  of  the  authorities  that 
the  Freemasons  concealed,  within  the  re- 
cesses of  their  Lodges,  designs  hostile  to  the 
government,  gave  occasion  to  an  attempt,  in 
1737,  on  the  part  of  the  police,  to  prohibit  the 
rneeting  of  the  Lodges.  But  this  unfavorable 
disposition  did  not  long  continue,  and  the  last 
instance  of  the  interference  of  the  government 
with  the  proceedings  of  the  Masonic  body  was 
in  June,  1745,  when  the  members  of  a Lodge, 
meeting  at  the  Hotel  de  Soissons,  were  dis- 
persed, their  furniture  and  jewels  seized,  and 
the  landlord  amerced  in  a penalty  of  three 
thousand  livres. 

The  persecutions  in  Germany  were  owing 
to  a singular  cause.  The  malice  of  a few 
females  had  been  excited  by  their  disap- 
pointed curiosity.  A portion  of  this  disposi- 
tion they  succeeded  in  communicating  to  the 
Empress,  Maria  Theresa,  who  issued  an  order 
for  apprehending  all  the  Masons  in  Vienna, 
when  assembled  in  their  Lodges.  The  meas- 
ure was,  however,  frustrated  by  the  good 
sense  of  the  Emperor,  Joseph  I.,  who  was  him- 
self a Mason,  and  exerted  his  power  in  pro- 
tecting his  brethren. 

The  persecutions  of  the  church  in  Italy, 
and  other  Catholic  countries,  have  been  the 
most  extensive  and  most  permanent.  On  the 
28th  of  April,  1738,  Pope  Clement  XII.  issued 
the  famous  bull  against  Freemasons  whose 
authority  is  still  in  existence.  In  this  bull, 
the  Roman  Pontiff  says,  “We  have  learned, 
and  public  rumor  does  not  permit  us  to  doubt 
the  truth  of  the  report,  that  a certain  society 
has  been  formed,  under  the  name  of  Free- 
masons, into  which  persons  of  aU  religions  and 
all  sects  are  indiscriminately  admitted,  and 
whose  members  have  established  certain  laws 
which  bind  themselves  to  each  other,  and 
which,  in  particular,  compel  their  members, 
under  the  severest  penalties,  by  virtue  of  an 
oath  taken  on  the  Holy  Scriptures,  to  pre- 
serve an  inviolable  secrecy  in  relation  to  every 
thing  that  passes  in  their  meetings.”  The 
bull  goes  on  to  declare,  that  these  societies 
have  become  suspected  by  the  faithful,  and 
that  they  are  hurtful  to  the  tranquillity  of 
the  state  and  to  the  safety  of  the  soul;  and 
after  making  use  of  the  now  threadbare  argu- 


ment, that  if  the  actions  of  Freemasons  were 
irreproachable,  they  would  not  so  carefully 
conceal  them  from  the  light,  it  proceeds  to 
enjoin  aU  bishops,  superiors,  and  ordinaries 
to  punish  the  Freemasons  “with  the  penalties 
which  they  deserve,  as  people  greatly  sus- 
pected of  heresy,  having  recourse,  if  necessary, 
to  the  secular  arm.” 

What  this  delivery  to  the  secular  arm  means, 
we  are  at  no  loss  to  discover,  from  the  inter- 
pretation given  to  the  bull  by  Cardinal  Firrao 
in  his  edict  of  publication  in  the  beginning  of 
the  following  year,  namely,  “that  no  person 
shall  dare  to  assemble  at  any  Lodge  of  the  said 
society,  nor  be  present  at  any  of  their  meet- 
ings, under  pain  of  death  and  confiscation  of 
goods,  the  said  penalty  to  be  without  hope  of 
pardon.” 

The  bull  of  Clement  met  in  France  with  no 
congenial  spirits  to  obey  it.  On  the  con- 
trary, it  was  the  subject  of  universal  con- 
demnation as  arbitrary  and  unjust,  and  the 
parliament  of  Paris  positively  refused  to  en- 
roll it.  But  in  other  Catholic  countries  it  was 
better  respected.  In  Tuscany  the  persecu- 
tions were  unremitting.  A man  named  Cru- 
deli  was  arrested  at  Florence,  thrown  into  the 
dungeons  of  the  Inquisition,  subjected  to  tor- 
ture, and  finally  sentenced  to  a long  impris- 
onment, on  the  charge  of  having  furnished  an 
asylum  to  a Masonic  Lodge.  The  Grand 
Lodge  of  England,  upon  learning  the  circum- 
stances, obtained  his  enlargement,  and  sent 
him  pecuniary  assistance.  Francis  de  Lor- 
raine, who  had  been  initiated  at  The  Hague 
in  1731,  soon  after  ascended  the  grand  ducal 
throne,  and  one  of  the  first  acts  of  his  reign 
was  to  liberate  all  the  Masons  who  had  been 
incarcerated  by  the  Inquisition;  and  still 
further  to  evince  his  respect  for  the  Order,  he 
personally  assisted  in  the  constitution  of  sev- 
eral Lodges  at  Florence,  and  in  other  cities  of 
his  dominions. 

The  other  sovereigns  of  Italy  were,  how- 
ever, more  obedient  to  the  behests  of  the  holy 
father,  and  persecutions  continued  to  rage 
throughout  the  peninsula.  Nevertheless,  Ma- 
sonry continued  to  flourish,  and  in  1751,  thir- 
teen years  after  the  emission  of  the  bull  of 
prohibition.  Lodges  were  openly  in  existence 
in  Tuscany,  at  Naples,  and  even  in  the  “eter- 
nal city”  itself. 

The  priesthood,  whose  vigilance  had  abated 
under  the  influence  of  time,  became  once  more 
alarmed,  and  an  edict  was  issued  in  1751  by 
Benedict  XIV.,  who  then  occupied  the  papal 
chair,  renewing  and  enforcing  the  bull  which 
had  been  fulminated  by  Clement. 

This,  of  course,  renewed  the  spirit  of  per- 
secution. In  Spain,  one  Tournon,  a French- 
man, was  convicted  of  practising  the  rites  of 
Masonry,  and  after  a tedious  confinement  in 
the  dungeons  of  the  Inquisition,  he  was  finally 
banished  from  the  kingdom. 

In  Portugal,  at  Lisbon,  John  Coustos,  a 
native  of  Switzerland,  was  still  more  severely 
treated.  He  was  subjected  to  the  torture, 
and  suffered  so  much  that  he  was  unable  to 
move  his  limbs  for  three  months.  Coustos, 


558 


PERSEVERANCE 


PERSIA 


with  two  companions  of  his  reputed  crime,  was 
sentenced  to  the  galleys,  but  was  finally  re- 
leased by  the  interposition  of  the  English  am- 
bassador. 

In  1745,  the  Council  of  Berne,  in  Switzer- 
land, issued  a decree  prohibiting,  under  the 
severest  penalties,  the  assemblages  of  Free- 
masons. In  1757,  in  Scotland,  the  Synod  of 
Sterling  adopted  a resolution  debarring  all  ad- 
hering Freemasons  from  the  ordinances  of  re- 
ligion. And,  as  if  to  prove  that  fanaticism  is 
everywhere  the  same,  in  1748  the  Divan  at 
Constantinople  caused  a Masonic  Lodge  to  be 
demolished,  its  jewels  and  furniture  seized, 
and  its  members  arrested.^  They  were  dis- 
charged upon  the  interposition  of  the  English 
minister;  but  the  government  prohibited  the 
introduction  of  the  Order  into  Turkey. 

America  has  not  been  free  from  the  blighting 
influence  of  this  demon  of  fanaticism.  But  the 
exciting  scenes  of  anti-Masonry  are  too  recent 
to  be  treated  by  the  historian  with  coolness  or 
impartiality.  The  political  party  to  which 
this  spirit  of  persecution  gave  birth  was  the 
most  abject  in  its  principles,  and  the  most 
unsuccessful  in  its  efforts,  of  any  that  our 
times  have  seen.  It  has  passed  away;  the 
clouds  of  anti-Masonry  have  been,  we  trust, 
forever  dispersed,  and  the  bright  sun  of  Ma- 
sonry, once  more  emerging  from  its  tempo- 
rary eclipse,  is  beginning  to  bless  our  land  with 
the  invigorating  heat  and  light  of  its  meridian 
rays. 

Perseverance.  A virtue  inculcated,  by  a 
peculiar  symbol  in  the  Third  Degree,  in  ref- 
erence to  the  acquisition  of  knowledge,  and  es- 
pecially the  knowledge  of  the  True  Word. 
(See  Patience.) 

Perseverance,  Order  of.  An  Adoptive 
Order  established  at  Paris,  in  1771,  by  several 
nobles  and  ladies.  It  had  but  little  of  the 
Masonic  character  about  it;  and,  although  at 
the  time  of  its  creation  it  excited  considerable 
sensation,  it  existed  but  for  a brief  period. 
It  was  instituted  for  the  purpose  of  rendering 
services  to  humanity.  Ragon  says  (Tuileur 
Gen.,  p.  92)  that  there  was  kept  in  the  archives 
of  the  Order  a quarto  volume  of  four  hundred 
leaves,  in  which  was  registered  all  the  good 
deeds  of  the  brethren  and  sisters.  This  vol- 
ume is  entitled  Livre  d’Honneur  de  VOrdre  de 
la  Perseverance.  Ragon  intimates  that  this 
document  is  still  in  existence.  Thory  {Fon- 
dationG.  O.,  p,  383)  says  that  there  was  much 
mystification  about  the  establishment  of  the 
Order  in  Paris.  Its  institutors  contended 
that  it  originated  from  time  immemorial  in 
Poland,  a pretension  to  which  the  King  of 
Poland  lent  his  sanction.  Many  persons  of 
distinction,  and  among  them  Madame  de 
Genlis,  were  deceived  and  became  its  mem- 
bers. 

Persia.  Neither  the  Grand  Lodge  of  Eng- 
land, nor  any  other  of  the  European  Powers, 
seem  ever  to  have  organized  Lodges  in  the 
kingdom  of  Persia;  yet  very  strange  and  some- 
what incomprehensible  stories  are  told  by 
credible  authorities  of  the  existence  either  of 
the  Masonic  institution,  or  something  very 


much  like  it,  in  that  country.  In  1808,  on 
November  24th,  Askeri  Khan,  the  Ambassa- 
dor of  Persia  near  the  court  of  France,  was  re- 
ceived into  the  Order  at  Paris  by  the  Mother 
Lodge  of  the  Philosophic  Scottish  Rite,  on 
which  occasion  the  distinguished  neophyte 
presented  his  sword,  a pure  Damascus  blade, 
to  the  Lodge,  with  these  remarks : “I  promise 
you,  gentlemen,  friendship,  fidelity,  and  es- 
teem. I have  been  told,  and  I cannot  doubt 
it,  that  Freemasons  were  virtuous,  charitable, 
and  full  of  love  and  attachment  for  their  sov- 
ereigns. Permit  me  to  make  you  a present 
worthy  of  true  Frenchmen.  Receive  this 
sabre,  which  has  served  me  in  twenty-seven 
battles.  May  this  act  of  homage  convince 
you  of  the  sentiments  with  which  you  have  in- 
spired me,  and  of  the  gratification  that  I feel 
in  belonging  to  your  Order.”  The  Ambassa- 
dor subsequently  seems  to  have  taken  a great 
interest  in  Freemasonry  while  he  remained  in 
France,  and  consulted  with  the  Venerable  of 
the  Lodge  on  the  subject  of  establishing  a 
Lodge  at  Ispahan.  This  is  the  first  account 
that  we  have  of  the  connection  of  any  inhabi- 
tant of  Persia  with  the  Order.  Thory,  who 
gives  this  account  {Act.Lat.,  i.,  237),  does  not 
tell  us  whether  the  project  of  an  Ispahan 
Lodge  was  ever  executed.  But  it  is  probable 
that  on  his  return  home  the  Ambassador  in- 
troduced among  his  friends  some  knowledge  of 
the  Institution,  and  impressed  them  with  a 
favorable  opinion  of  it.  At  all  events,  the  Per- 
sians in  later  times  do  not  seem  to  have  been 
ignorant  of  its  existence. 

Mr.  Holmes,  in  his  Sketches  on  the  Shores  of 
the  Caspian,  gives  the  following  as  the  Persian 
idea  of  Freemasonry : 

“In  the  morning  we  received  a visit  from 
the  Governor,  who  seemed  rather  a dull  per- 
son, though  very  polite  and  civil.  He  asked  a 
great  many  questions  regarding  the  Feramoosh 
Khoneh,  as  they  called  the  Freemasons’  Hall 
in  London;  which  is  a complete  mystery  to  all 
the  Persians  who  have  heard  of  it . V ery  often, 
the  first  question  we  have  been  asked  is, 
‘ What  do  they  do  at  the  Feramoosh  Khoneh? 
What  is  it?  ’ They  generally  believe  it  to  be  a 
most  wonderful  place,  where  a man  may  ac- 
quire in  one  day  the  wisdom  of  a thousand 
years  of  study;  but  every  one  has  his  own  pe- 
culiar conjectures  concerning  it.  Some  of 
the  Persians  who  went  to  England  became 
Freemasons;  and  their  friends  complain  that 
they  will  not  tell  what  they  saw  at  the  Hall, 
and  cannot  conceive  why  they  should  all  be  so 
uncommunicative .” 

And  now  we  have,  from  the  London  Free- 
mason  (June  28,  1873),  this  further  account; 
but  the  conjecture  as  to  the  time  of  the  intro- 
duction of  the  Order  unfortunately  wants 
confirmation: 

“Of  the  Persian  officers  who  are  present  in 
Berlin  pursuing  military  studies  and  making 
themselves  acquainted  with  Prussian  military 
organization  and  arrangements,  one  belongs 
to  the  Masonic  Order.  He  is  a Mussulman. 
He  seems  to  have  spontaneously  sought  recog- 
nition as  a member  of  the  Craft  at  a Berlin 


PERSIAN 


PETITION 


559 


Lodge,  and  his  claim  was  allowed  only  after 
such  an  examination  as  satisfied  the  brethren 
that  he  was  one  of  the  brethren.  From  the 
statement  of  this  Persian  Mason  it  appears 
that  nearly  all  the  members  of  the  Persian 
Court  belong  to  the  mystic  Order,  even  as 
German  Masonry  enjoys  the  honor  of  count- 
ing the  emperor  and  crown  prince  among  its 
adherents.  The  appearance  of  this  Moham- 
medan Mason  in  Berlin  seems  to  have  excited 
a little  surprise  among  some  of  the  brethren 
there,  and  the  surprise  would  be  natural 
enough  to  persons  not  aware  of  the  extent  to 
which  Masonry  has  been  diffused  over  the 
earth.  Account  for  it  as  one  may,  the  truth  is 
certain  that  the  mysterious  Order  was  estab- 
lished in  the  Orient  many  ages  ago.  Nearly 
all  of  the  old  Mohammedan  buildings  in  India, 
Buch  as  tombs,  mosques,  etc.,  are  marked 
with  the  Masonic  symbols,  and  many  of  these 
structures,  still  perfect,  were  built  in  the  time 
of  the  Mogul  Emperor  Akbar,  who  died  in 
1605.  Thus  Masonry  must  have  been  intro- 
duced into  India  from  Middle  Asia  by  the 
Mohammedans  hundreds  of  years  ago.” 

Since  then  there  was  an  initiation  of  a Per- 
Bian  in  the  Lodge  Clemente  Amitie  at  Paris. 
There  is  a Lodge  at  Teheran,  of  which  many 
native  Persians  are  members. 

Persian  Philosophical  Rite.  A Rite 
which  its  founders  asserted  was  established  in 
1818,  at  Erzerum,  in  Persia,  and  which  was  in- 
troduced into  France  in  the  year  1819.  It 
consisted  of  seven  degrees,  as  follows:  1.  Lis- 
tening Apprentice;  2.  Fellow-Craft,  Adept, 
Esquire  of  Benevolence;  3.  Master,  Knight  of 
the  Sun;  4.  Architect  of  all  Rites,  Knight  of 
the  Philosophy  of  the  Heart;  5.  Knight  of 
Eclecticism  and  of  Truth;  6.  Master  Good 
Shepherd;  7.  Venerable  Grand  Elect.  This 
Rite  never  contained  many  members,  and  has 
been  long  extinct. 

Personal  Merit.  “All  preferment  among 
Masons  is  grounded  upon  real  worth  and  per- 
sonal merit  only,  that  so  the  Lords  may  be  well 
served,  the  Brethren  not  put  to  shame,  nor  the 
Royal  Craft  despised.  Therefore  no  Master 
or  Warden  is  chosen  by  seniority,  but  for  his 
merit”  Charges  of  1723.  {Constitutions,  1723, 
p.  51.) 

Peru.  Freemasonry  was  first  introduced 
into  Peru  about  the  year  1807,  during  the 
French  invasion,  and  several  Lodges  worked 
until  the  resumption  of  the  Spanish  authority 
and  the  Papal  influence,  in  1813,  when  their 
existence  terminated.  In  1825,  when  the  in- 
dependence of  the  republic,  declared  some 
years  before,  was  completely  achieved,  several 
Scottish  Rite  Lodges  were  established,  first  at 
Lima  and  then  at  other  points,  by  the  Grand 
Orient  of  Colombia.  A Supreme  Council  of 
the  Ancient  and  Accepted  Rite  was  instituted 
in  1830.  In  1831  an  independent  Grand 
Lodge,  afterward  styled  the  Grand  Orient  of 
Peru,  was  organized  by  the  Symbolic  Lodges 
in  the  republic.  Political  agitations  have, 
from  time  to  time,  occasioned  a cessation  of 
Masonic  labor,  but  both  the  Supreme  Council 
and  the  Grand  Orient  are  now  in  successful 


operation.  The  Royal  Arch  Degree  was  in- 
troduced in  1852  by  the  establishment  of  a 
Royal  Arch  Chapter  at  CaUao,  under  a War- 
rant granted  by  the  Supreme  Chapter  of  Scot- 
land. 

Petition  for  a Charter.  The  next  step  in 
the  process  of  organizing  a Lodge,  after  the 
Dispensation  has  been  granted  by  the  Grand 
Master,  is  an  application  for  a Charter  or  War- 
rant of  Constitution.  The  application  may 
be,  but  not  necessarily,  in  the  form  of  a peti- 
tion. On  the  report  of  the  Grand  Master, 
that  he  had  granted  a Dispensation,  the  Grand 
Lodge,  if  the  new  Lodge  is  recommended  by 
some  other,  generally  the  nearest  Lodge,  will 
confirm  the  Grand  Master’s  action  and  grant 
a Charter;  although  it  may  refuse  to  do  so, 
and  then  the  Lodge  will  cease  to  exist.  Char- 
ters or  Warrants  for  Lodges  are  granted  only 
by  the  Grand  Lodge  in  America,  Ireland  and 
Scotland.  In  England  this  great  power  is 
vested  in  the  Grand  Master.  The  Consti- 
tutions of  the  Grand  Lodge  of  England  say 
that  “every  application  for  a Warrant  to  hold 
a new  Lodge  must  be,  by  petition  to  the  Grand 
Master,  signed  by  at  least  seven  regularly 
registered  Masons.”  Although,  in  the  United 
States,  it  is  the  general  usage  that  a Warrant 
must  be  preceded  by  a Dispensation,  yet  there 
is  no  general  law  which  would  forbid  the 
Grand  Lodge  to  issue  a Charter  in  the  first 
place,  no  Dispensation  having  been  previously 
granted. 

The  rule  for  issuing  Charters  to  Lodges  pre- 
vails, with  no  modification  in  relation  to  grant- 
ing them  by  Grand  Chapters,  Grand  Councils, 
or  Grand  Commanderies  for  the  bodies  subor- 
dinate to  them. 

Petition  for  a Dispensation.  When  it 
is  desired  to  establish  a new  Lodge,  applica- 
tion by  petition  must  be  made  to  the  Grand 
Master.  This  petition  ought  to  be  signed  by 
at  least  seven  Master  Masons,  and  be  recom- 
mended by  the  nearest  Lodge;  and  it  should 
contain  the  proposed  name  of  the  Lodge  and 
the  names  of  the  three  principal  officers.  This 
is  the  usage  of  America;  but  it  must  be  re- 
membered that  the  Grand  Master’s  preroga- 
tive of  granting  Dispensations  cannot  be 
rightfully  restricted  by  any  law.  Only, 
should  the  Grand  Master  grant  a Dispensa- 
tion for  a Lodge  which,  in  its  petition,  had  not 
complied  with  these  prerequisites,  it  is  not 
probable  that,  on  subsequent  application  to 
the  Grand  Lodge,  a Warrant  of  Constitution 
would  be  issued. 

Petition  for  Initiation.  According  to 
American  usage  any  person  who  is  desirous  of 
initiation  into  the  mysteries  of  Masonry  must 
apply  to  the  Lodge  nearest  to  his  place  of 
residence,  by  means  of  a petition  signed  by 
himself,  and  recommended  by  at  least  two 
members  of  the  Lodge  to  which  he  applies. 
The  application  of  a Mason  to  a Chapter, 
Council,  or  Commandery  for  advancement 
to  higher  degrees,  or  of  an  unaflBliated  Ma- 
son for  menibership  in  a Lodge,  is  also 
called  a petition.  For  the  rules  that  govern 
the  disposition  of  these  petitions,  see  Dr, 


560 


PEUVRET 


PHARISEES 


Mackey’s  Text  Book  of  Masonic  Jurisprudence, 
Book  I.,  ch.  ii. 

Peuvret,  Jean  Eustache.  An  usher  of 
the  parliament  of  Paris,  and  Past  Master  of 
the  Lodge  of  St.  Pierre  in  Martinico,  and  af- 
terward a dignitary  of  the  Grand  Orient  at 
France.  Peuvret  was  devoted  to  Hermetic 
Masonry,  and  acquired  some-  reputation  by 
numerous  compilations  on  Masonic  subjects. 
During  his  life  he  amassed  a valuable  library 
of  mystical,  alchemical,  and  Masonic  books, 
and  a manuscript  collection  of  eighty-one 
degrees  of  Hermetic  Masonry  in  six  quarto 
volumes.  He  asserts  in  this  work  that  the 
degrees  were  brought  from'England  and  Scot- 
land; but  this  Thory  {Act.Lat.,  i.,  205)  denies, 
and  says  that  they  were  manufactured  in 
Paris.  Peuvret ’s  exceeding  zeal  without 
knowledge  made  him  the  victim  of  every  char- 
latan who  approached  him.  He  died  at  Paris 
in  1800. 

Phainoteletian  Society.  {SocieU  PhcCin- 
otclhte.)  A society  founded  at  Paris,  in  1840, 
by  Louis  Theodore  Juge,  the  editor  of  the 
Globe,  composed  of  members  of  aU  rites  and 
degrees,  for  the  investigation  of  all  non-politi- 
cal secret  associations  of  ancient  and  modern 
times.  The  title  is  taken  from  the  Greek,  and 
signifies  literally  the  society  of  the  explainers 
of  the  mysteries  of  initiation. 

Phallic  Worship.  The  Phallus  was  a 
sculptured  representation  of  the  membrum 
virile,  or  male  organ  of  generation;  and  the 
worship  of  it  is  said  to  have  originated  in 
Egypt,  where,  after  the  murder  of  Osiris  by 
Typhon,  which  is  symbolically  to  be  explained 
as  the  destruction  or  deprivation  of  the  sun’s 
light  by  night,  Isis,  his  wife,  or  the  symbol  of 
nature,  in  the  search  for  his  mutilated  body,  is 
said  to  have  found  all  the  parts  except  the 
organs  of  generation,  which  myth  is  simply 
symbolic  of  the  fact  that  the  sun  having  set, 
its  fecundating  and  invigorating  power  had 
ceased.  The  Phallus,  therefore,  as  the  symbol 
of  the  male  generative  principle,  was  very 
universally  venerated  among  the  ancients,  and 
that  too  as  a religious  rite,  without  the  slight- 
est reference  to  any  impure  or  lascivious  appli- 
cation. 

As  a symbol  of  the  generative  principle  of 
nature,  the  worship  of  the  Phallus  appears  to 
have  been  very  nearly  universal.  In  the  mys- 
teries it  was  carried  in  solemn  procession. 
The  Jews,  in  their  numerous  deflections  into 
idolatry,  fell  readily  into  that  of  this  symbol. 
And  they  did  this  at  a very  early  period  of 
their  history,  for  we  are  told  that  even  in  the 
time  of  the  Judges  (Jud.  iii.  7)  they  “served 
Baalim  and  the  groves.”  Now  the  word  trans- 
lated, here  and  elsewhere,  as  groves,  is  in  the 
original  Asher  ah,  and  is  by  all  modern  inter- 
preters supposed  to  mean  a species  of  Phallus. 
Thus_  Movers  (Phoniz.,  p.  56)  says  that  Ash- 
erah  is  a sort  of  Phallus  erected  to  the  telluric 
goddess  Baaltes,  and  the  learned  Holloway 
{Originals,  i.,  18)  had  long  before  come  to  the 
same  conclusion. 

But  the  Phallus,  or,  as  it  wae  called  among 
the  Orientalists,  the  Lingam,  was  a represen- 


tation of  the  male  principle  only.  To  perfect 
the  circle  of  generation,  it  is  necessary  to  ad- 
vance one  step  farther.  Accordingly  we  find 
in  the  Cteis  of  the  Greeks,  and  the  Yoni  of  the 
Indians,  a symbol  of  the  female  generative 
principle  of  coextensive  prevalence  with  the 
Phallus.  The  Cteis  was  a circular  and  con- 
cave pedestal,  or  receptacle,  on  which  the 
Phallus  or  column  rested,  and  from  the  center 
of  which  it  sprang. 

The  union  of  these  two,  as  the  generative 
and  the  producing  principles  of  nature,  in  one 
compound  figure,  was  the  most  usual  mode  of 
representation.  And  here,  I think,  we  un- 
doubtedly find  the  remote  origin  of  the  point 
within  a circle,  an  ancient  symbol  which  was 
first  adopted  by  the  old  sun-worshipers,  and 
then  by  the  ancient  astronomers,  as  a sym- 
bol of  the  sun  surrounded  by  the  earth  or  the 
universe — the  sun  as  the  generator  and  the 
earth  as  the  producer — and  afterward  modified 
in  its  signification  and  incorporated  into 
the  symbolism  of  Freemasonry.  (See  Point 
within  a Circle.) 

Phallus.  Donegan  says  from  an  Egyptian 
or  Indian  root.  (See  Phallic  Worship.) 

Pharaxal.  A significant  word  in  the  high 
degrees,  and  there  said,  in  the  old  rituals, 
to  signify  “we  shall  all  be  united.”  Delaunay 
gives  it  as  pharas  kol,  and  says  it  means  “all 
is  explained.”  If  it  is  derived  from 
and  the  adverbial  bp,  kol,  “altogether,”  it 
certainly  means  not  to  be  united,  but  to  be 
separated,  and  has  the  same  meaning  as  its 
cognate  polkal.  This  incongruity  in  the  words 
and  their  accepted  explanation  has  led  Bro. 
Pike  to  reject  them  both  from  the  degree  in 
which  they  are  originally  found.  And  it  is 
certain  that  the  radical  pal  and  phar  both  have 
everywhere  in  Hebrew  the  idea  of  separation. 
But  my  reading  of  the  old  rituals  compels  me 
to  beheve  that  the  degree  in  which  these 
words  are  found  always  contained  an  idea 
of  separation  and  subsequent  reunion.  It 
is  evident  that  there  was  either  a blunder  in 
the  original  adoption  of  the  word  pharaxal, 
or  more  probably  a corruption  by  subsequent 
copyists.  I am  satisfied  that  the  ideas  of 
division,  disunion,  or  separation,  and  of  sub- 
sequent reunion,  are  correct;  but  I am  equally 
satisfied  that  the  Hebrew  form  of  this  word  is 
wrong. 

Pharisees.  A school  among  the  Jews 
at  the  time  of  Christ,  so  called  from  the 
Aramaic  Perushim,  Separated,  because  they 
held  themselves  apart  from  the  rest  of 
the  nation.  They  claimed  to  have  a mys- 
terious knowledge  unknown  to  the  mass  of 
the  people,  and  pretended  to  the  exclusive 
possession  of  the  true  meaning  of  the  Scrip- 
tures, by  virtue  of  the  oral  law  and  the 
secret  traditions  which,  having  been  received 
by  Moses  on  Mount  Sinai,  had  been  trans- 
mitted to  successive  generations  of  initiates. 
They  are  supposed  to  have  been  essentially 
the  same  as  the  Assideans  or  Chasidim.  The 
character  of  their  organization  is  interesting 
to  the  Masonic  student.  They  held  a secret 
doctrine,  of  which  the  dogma  of  the  resurrec- 


PH(ENICIA 


PHILOSOPHER 


561 


tion  was  an  important  feature;  they  met  in 
sodalities  or  societies,  the  members  of  which 
called  themselves  chabirim,  fellows  or  asso- 
ciates; and  they  styled  all  who  were  outside 
of  their  mystical  association,  yom  haharetz, 
or  people  of  the  land. 

Phoenicia.  The  Latinized  form  of  the 
Greek  Phoinikia,  from  <polvi^^  a palm,  be- 
cause of  the  number  of  palms  anciently, 
but  not  now,  found  in  the  country.^  A 
tract  of  country  on  the  north  of  Palestine, 
along  the  shores  of  the  Mediterranean,  of 
which  Tyre  and  Sidon  were  the  principal 
cities.  The  researches  of  Gesenius  and 
other  modern  philologers  have  confirmed  the 
assertions  of  Jerome  and  Augustine,  that 
the  language  spoken  by  the  Jews  and  the 
Phoenicians  was  almost  identical;  a statement 
interesting  to  the  Masonic  student  as  giving 
another  reason  for  the  bond  which  existed  be- 
tween Solomon  and  Hirain,  and  between 
the  Jewish  workmen  and  their  fellow-laborers 
of  Tyre,  in  the  construction  of  the  Temple. 
(See  Tyre.) 

Philadelphia.  Placed  on  the  imprint 
of  some  Masonic  works  of  the  last  century 
as  a pseudonym  of  Paris. 

Philadelphians,  Rite  of  the.  See  Primi- 
tive Rite. 

Philadelphes,  Lodge  of  the.  The  name 
of  a Lodge  at  Narbonne,  in  France,  in  which 
the  Primitive  Rite  was  first  instituted;  whence 
it  is  sometimes  called  the  “Rite  of  the  Phila- 
delphians.” (See  Primitive  Rite.) 

Philalethes,  Rite  of  the.  Called  also 
the  Seekers  of  Truth,  although  the  word 
literally  means  Friends  of  Truth.  It  was  a 
Rite  founded  in  1773  at  Paris,  in  the  Lodge  of 
Amis  R^unis,  by  Savalette  de  Langes,  keeper 
of  the  Royal  Treasury,  with  whom  were 
associated  the  Vicomte  de  Tavannes,  Court 
de  Gebelin,  M.  de  Sainte-Jamos,  the  President 
d’Hericourt,  and  the  Prince  of  Hesse.  The 
Rite,  which  was  principally  founded  on  the 
system  of  Martinism,  did  not  confine  itself 
to  any  particular  mode  of  instruction,  but  in 
its  reunions,  called  “convents,”  the  members 
devoted  themselves  to  the  study  of  all  kinds 
of  knowledge  that  were  connected  with  the 
occult  sciences,  and  thus  they  welcomed  to 
their  association  all  who  had  made  them- 
selves remarkable  by  the  singularity  or  the 
novelty  of  their  opinions,  such  as  Cagliostro, 
Mesmer,  and  Saint  Martin.  It  was  divided 
into  twelve  classes  or  chambers  of  instruction. 
The  names  of  these  classes  or  degrees  were  as 
follows:  1.  Apprentice;  2.  Fellow-Craft;  3. 
Master;  4.  Elect;  5.  Scottish  Master;  6. 
Knight  of  the  East;  7.  Rose  Croix;  8.  Knight 
of  the  Temple;  9.  Unknown  Philosopher;  10. 
Subhme  Philosopher;  11.  Initiate;  12.  Phila- 
lethes, or  Searcher  after  Truth.  The  first 
six  degrees  were  called  Petty,  and  the  last 
six  High  Masonry.  The  Rite  did  not  increase 
very  rapidly;  nine  years  after  its  institution, 
it  counted  only  twenty  Lodges  in  France  and 
in  foreign  countries  which  were  of  its  obedi- 
ence. In  1785  it  attempted  a radical  reform 
in  Masonry,  and  for  this  purpose  invited  the 
37 


most  distinguished  Masons  of  all  countries 
to  a congress  at  Paris.  But  the  project  failed, 
and  Savalette  de  Langes  dying  in  1788,  the 
Rite,  of  which  he  alone  was  the  soul,  ceased 
to  exist,  and  the  Lodge  of  Amis  R^unis  was 
dissolved. 

Philip  IV.  Surnamed  “le  Bel,”  or  “the 
Fair,”  who  ascended  the  throne  of  France 
in  1285.  He  is  principally  distinguished  in 
history  on  account  of  his  persecution  of  the 
Knights  Templar.  With  the  aid  of  his  willing 
instrument.  Pope  Clement  V.,  he  succeeded 
in  accomplishing  the  overthrow  of  the  Order. 
He  died  in  1314,  execrated  by  his  subjects, 
whose  hearts  he  had  alienated  by  the  cruelty, 
avarice,  and  despotism  of  his  administra- 
tion. 

Philippian  Order.  Finch  gives  this  as  the 
name  of  a secret  Order  instituted  by  King 
Philip  “for  the  use  only  of  his  first  nobility 
and  principal  officers,  who  thus  formed  a select 
and  secret  council  in  which  he  could  implicitly 
confide.”  It  has  attracted  the  attention  of 
no  other  Masonic  writer,  and  was  probably 
no  more  than  a coinage  of  a charlatan’s 
brain. 

Philocoreites,  Order  of.  An  androgy- 
nous secret  society  established  in  the  French 
army  in  Spain,  in  1808.  The  members  were 
called  Knights  and  Ladies  Philocoreites,  or 
Lovers  of  Pleasure.  It  was  not  Masonic  in 
character.  But  Thory  has  thought  it  worth 
a long  description  in  his  History  of  the  Founda- 
tion of  the  Grand  Orient  of  France. 

Philo  Judaeus.  A Jewish  philosopher 
of  the  school  of  Alexandria,  who  was  born 
about  thirty  years  before  Christ.  Philo 
adopted  to  their  full  extent  the  mystical 
doctrines  of  his  school,  and  taught  that  the 
Hebrew  Scriptures  contained,  in  a system 
of  allegories,  the  real  source  of  all  religious 
and  philosophical  knowledge,  the  true  mean- 
ing of  which  was  to  be  excluded  from  the  vul- 
gar, to  whom  the  literal  signification  alone 
was  to  be  made  known.  Whoever,  says  he, 
has  meditated  on  philosophy,  has  purified 
himself  by  virtue,  and  elevated  himself  by  a 
contemplative  life  to  God  and  the  intellectual 
world,  receiving  their  inspiration,  thus  pierces 
the  gross  envelop  of  the  letter,  and  is  initiated 
into  mysteries  of  which  the  literal  instruction 
is  but  a faint  image.  A fact,  a figure,  a word, 
a rite  or  custom,  veils  the  profoundest  truths, 
to  be  interpreted  only  by  him  who  has  the 
true  key  of  science.  Such  symbolic  views 
were  eagerly  seized  by  the  early  inventors 
of  the  high,  philosophical  degrees  of  Masonry, 
who  have  made  frequent  use  of  the  esoteric 
philosophy  of  Philo  in  the  construction  of  their 
Masonic  system. 

Philosopher,  Christian.  {Philosophe 
ChrUien.)  The  Fourth  Degree  of  the  Order 
of  African  Architects. 

Philosopher,  Grand  and  Sublime  Her- 
metic. (Grand  et  Sublime  Philosophe  Her- 
metique.)  A degree  in  the  manuscript  collec- 
tion of  Peuvret.  Twelve  other  degrees  of 
Philosopher  were  contained  in  the  same 
collection,  namely.  Grand  Neapolitan  Philoso- 


562 


PHILOSOPHER 


PHILOSOPHY 


pher,  Grand  Practical  Philosopher,  Kab- 
balistic  Philosopher,  Kabbalistic  Philosopher 
to  the  Number  5,  Perfect  Mason  Philosopher, 
Perfect  Master  Philosopher,  Petty  Neapolitan 
Philosopher,  Petty  Practical  Philosopher, 
Sublime  Philosopher,  Sublime  Philosopher 
to  the  Number  9,  and  Sublime  Practical  Phi- 
losopher. Thej'  are  probably  all  Kabbalistic 
or  Hermetic  degrees. 

Philosopher  of  Hermes.  (Philosophe 

Hermes.)  A degree  contained  in  the  Ar- 
chives of  the  Lodge  of  St.  Louis  des  Amis 
R6unis  at  Calais. 

Philosopher,  Sublime.  {Sublime  Phi- 
losophe.)  1.  The  Fifty-third  Degree  of  the 
Rite  of  Mizraim.  2.  The  tenth  class  of  the 
Rite  of  the  Philalethes. 

Philosopher,  Sublime  Unknown.  (Sub- 
lime Philosophe  Inconnu.)  The  Seventy- 
ninth  Degree  of  the  Metropolitan  Chapter 
of  France. 

Philosopher,  The  Little.  (Le  petit  Phi- 
losophe.) A degree  in  the  collection  of  Pyron. 

Philosopher,  Unknown.  (Philosophe 
Inconnu.)  The  ninth  class  of  the  Rite  of  the 
Philalethes.  It  was  so  called  in  reference  to 
St.  Martin,  who  had  adopted  that  title  as 
his  pseudonym,  and  was  universally  known 
by  it  among  his  disciples. 

Philosopher’s  Stone.  It  was  the  doctrine 
of  the  alchemists,  that  there  was  a certain 
mineral,  the  discovery  of  which  was  the  ob- 
ject of  their  art,  because,  being  mixed  with 
the  baser  metals,  it  would  transmute  these 
into  gold.  This  mineral,  known  only  to  the 
adepts,  they  called  lapis  philosophorum,  or 
the  philosopher’s  stone.  Hitchcock,  who 
wrote  a book  in  1857  (Alchemy  and  the  Al- 
chemists), to  mainta'in  the  proposition  that 
alchemy  was  a symbolic  science,  that  its 
subject  was  Man,  and  its  object  the  per- 
fection of  men,  asserts  that  the  philosopher’s 
stone  was  a symbol  of  man.  He  quotes 
the  old  Hermetic  philosopher,  Isaac  Holland, 
as  saying  that  “though  a man  be  poor,  yet 
may  he  very  well  attain  unto  it  [the  work  of 
perfection],  and  may  be  employed  in  making 
the  philosopher’s  stone.”  And  Hitchcock 
(p.  76),  in  commenting  on  this,  says:  “That  is, 
every  man,  no  matter  how  humble  his  voca- 
tion, may  do  the  best  he  can  in  his  place — 
may  ‘love  mercy,  do  justly,  and  walk  humbly 
with  God’;  and  what  more  doth  God  require 
of  any  man?” 

If  this  interpretation  be  correct,  then  the 
philosopher’s  stone  of  the  alchemists,  and 
the  spiritual  temple  of  the  Freemasons  are 
identical  symbols. 

Philosophic  Degrees.  All  the  degrees 
of  the  Ancient  and  Accepted  Scottish  Rite 
above  the  Eighteenth  and  below  the  Thirty- 
third  are  called  philosophic  degrees,  because, 
abandoning  the  symbolism  based  on  the 
Temple,  they  seek  to  develop  a system  of  pure 
theosophy.  Some  writers  have  contended 
that  the  Seventeenth  and  Eighteenth  degrees 
should  be  classed  with  the  philosophic  degrees. 
But  this  is  not  correct,  since  both  of  those 
degrees  have  preserved  the  idea  of  the  Temple 


system.  They  ought  rather  to  be  called 
apocalyptic  degrees,  the  Seventeenth  espe- 
cially, because  they  do  not  teach  the  ancient 
philosophies,  _ but  are  connected  in  their 
symbolism  with  the  spiritual  temple  of  the 
New  Jerusalem. 

Philosophic  Scottish  Rite.  This  Rite 
consists  of  twelve  degrees,  as  follows:  1.  2.  3. 
Knight  of  the  Black  Eagle  or  Rose  Croik  of 
Heredom,  divided  into  three  parts;  4.  Knight 
of  the  Phenix;  5.  Knight  of  the  Sun;  6.  Knight 
of  the  Rainbow;  7.  True  Mason;  8.  Knight 
of  the  Argonaut;  9.  Knight  of  the  Golden 
Fleece;  10.  Perfectly  Initiated  Grand  Inspec- 
tor; 11.  Grand  Scottish  Inspector;  12.  Sub- 
lime Master  of  the  Luminous  Ring. 

The  three  degrees  of  Ancient  Craft  Ma- 
sonry form  the  necessary  basis  of  this  sys- 
tem, although  they  do  not  constitute  a part 
of  the  Rite.  In  its  formation  it  expressly 
renounced  the  power  to  constitute  Symbolic 
Lodges,  but  reserved  the  faculty  of  affiliating 
regularly  constituted  Lodges  into  its  high 
degrees.  Thory  (Fond,  du  G.  0.,  p.  162) 
seems  desirous  of  tracing  the  origin  of  the 
Rite  to  the  Rosicrucians  of  the  fourteenth 
century.  But  the  reasons  which  he  assigns 
for  this  belief  are  by  no  means  satisfactory. 
The  truth  is,  that  the  Rite  was  founded  in 
1775,  in  the  celebrated  Lodge  of  the  Social 
Contract  (Contrat  Social),  and  that  its  prin- 
cipal founder  was  M.  Boileau,  a physician  of 
Paris,  who  had  been  a disciple  of  Pernetti, 
the  originator  of  the  Hermetic  Rite  at  Avignon, 
whose  Hermetic  principles  he  introduced  into 
the  Philosophic  Scottish  Rite.  Some  notion 
may  be  formed  of  the  nature  of  the  system 
which  was  taught  in  this  Rite,  from  the  name 
of  the  degree  which  is  at  its  summit.  The 
Luminous  Ring  is  a Pythagorean  degree.  In 
1780,  an  Academy  of  the  Sublime  Masters 
of  the  Luminous  Ring  was  established  in 
France,  in  which  the  doctrine  was  taught 
that  Freemasonry  was  originally  founded  by 
Pythagoras,  and  in  which  the  most  impor- 
tant portion  of  the  lectures  was  engaged  in  an 
explanation  of  the  peculiar  dogmas  of  the  sage 
of  Samos. 

The  chief  seat  of  the  Rite  had  always  been 
in  the  Lodge  of  Social  Contract  until  1792, 
when,  in  common  with  all  the  other  Masonic 
bodies  of  France,  it  suspended  its  labors.  It 
was  resuscitated  at  the  termination  of  the 
Revolution,  and  in  1805  the  Lodge  of  the 
Social  Contract,  and  that  of  St.  Alexander 
of  Scotland,  assumed  the  title  of  the  “ Mother 
Lodge  of  the  Philosophic  Scottish  Rite  in 
France.”  This  body  was  eminently  hterary 
in  its  character,  and  in  1811  and  1812  pos- 
sessed a mass  of  valuable  archives,  among 
which  were  a number  of  old  charters,  manu- 
script rituals,  and  Masonic  works  of  great 
interest,  in  all  languages. 

Philosophiis.  The  fourth  grade  of  the 
First  Order  of  the  Society  of  Rosicrucians,  as 
practised  in  Europe  and  America. 

Philosophy  Sublime.  (Philosophic  Sub- 
lime.) The  Forty-eighth  Degree  of  the  Rite 
of  Mizraim. 


PHCENIX 


PIKE 


5G3 


Phoonix.  The  old  mythological  legend  of 
the  phoenix  is  a familiar  one.  The  bird  was 
described  as  of  the  size  of  an  eagle,  with  a 
head  finely  crested,  a body  covered  with 
beautiful  plumage,  and  eyes  sparkling  like 
stars.  She  was  said  to  live  six  hundred  years 
in  the  wilderness,  when  she  built  for  herself 
a funereal  pile  of  aromatic  woods,  which 
she  ignited  with  the  fanning  of  her  wings, 
and  emerged  from  the  flames  with  a new  life. 
Hence  the  phoenix  has  been  adopted  uni- 
versally as  a symbol  of  immortality.  Higgins 
{Anacaly'psis,  ii.,  441)  says  that  the  phoenix  is 
the  symbol  of  an  ever-revolving  solar  cycle 
of  six  hundred  and  eight  years,  and  refers  to 
the  Phoenician  word  phen,  which  signifies  a 
cycle.  Aumont,  the  first  Grand  Master  of 
the  Templars  after  the  martyrdom  of  De  Mo- 
lay,  and  called  the  “Restorer  of  the  Order,” 
took,  it  is  said,  for  his  seal,  a phoenix  brooding 
on  the  flames,  with  the  motto,  “ Ardet  ut  vivat  ” 
— She  burns  that  she  may  live.  The  phoenix 
was  adopted  at  a very  early  period  as  a 
Christian  symbol,  and  several  representations 
of  it  have  been  found  in  the  catacombs.  Its 
ancient  legend,  doubtless,  caused  it  to  be 
accepted  as  a symbol  of  the  resurrection. 

Phylacteries.  The  second  fundamental 
principle  of  Judaism  is  the  wearing  of  phy- 
lacteries; termed  by  some  writers  Tataphoth, 
“ornaments,”  and  refer  to  the  law  and  com- 
mandments, as  “Bind  them  about  thy  neck; 
write  them  upon  the  table  of  thine  head.” 
(Prov.  hi.  3;  vi.  21;  viii.  3.)  The  phylacteries 
are  worn  on  the  forehead  and  arm,  and  are 
called  in  Hebrew  Tephillin,  from  Palal,  to 
pray.  These  consist  of  two  leathern  boxes. 
One  contains  four  compartments,  in  which 
are  enclosed  four  portions  of  the  law  written 
on  parchment  and  carefully  folded.  The  box 
is  made  of  leather  pressed  upon  blocks  of  wood 
specially  prepared,  the  leather  being  well 
soaked  in  water.  The  following  passages 
of  the  law  are  sewn  into  it:  Ex.  xiii.  1-10,  11- 
16;  Deut.  vi.  4-9;  xi.  13-21.  On  this  box  is 
the  letter  (shin),  with  three  strokes  for 
the  right  side,  and  the  same  letter  with  four 
strokes  for  the  left  side  of  the  wearer.  The 
second  box  has  but  one  compartment,  into 
which  the  same  passages  of  Scripture  are 
sewed  with  the  sinews  of  animals,  specially 
prepared  for  this  object.  The  phylacteries 
are  bound  on  the  forehead  and  arm  by  long 
leathern  straps.  The  straps  on  the  head 
must  be  tied  in  a knot  shaped  like  the  letter 
“I  (daleth).  The  straps  on  the  arm  must  go 
round  it  seven  times,  and  three  times  round 
the  middle  finger,  with  a small  surplus  over 
in  the  form  of  the  letter  *'  (yod).  Thus  we 
have  the  Shaddai,  or  Almighty.  The 
phylacteries  are  kept  in  special  bags,  with 
greatest  reverence,  and  the  Rabbis  assert 
“that  the  single  precept  of  the  phylacteries 
is  equal  to  aU  the  commandments.” 

Physical  Quallflcations.  The  physical 
quahfications  of  a candidate  for  initiation 
into  Masonry  may  be  considered  under  the 
three  heads  of  Sex,  Age,  and  Bodily  Conforma- 
tion. 1.  As  to  Sex.  It  is  a landmark  that  the 


candidate  shall  be  a man.  Tins,  of  course, 
prohibits  the  initiation  of  a woman.  2.  As 
to  Age.  The  candidate  must,  say  the  Old 
Regulations,  be  of  “mature  and  discreet 
age.”  The  ritual  forbids  the  initiation  of 
an  “old  man  in  his  dotage,  or  a young  man 
under_  age.”  The  man  who  has  lost  his 
faculties  by  an  accumulation  of  years,  or  not 
yet  acquired  them  in  their  full  extent  by 
inimaturity  of  age,  is  equally  incapable  of 
initiation.  (See  Dotage  and  Mature  Age.) 
3.  As  to  Bodily  Conformation.  The  Gothic 
Constitutions  of  926,  or  what  is  said  to  be 
that  document,  prescribe  that  the  candidate 
“must  be  without  blemish,  and  have  the  full 
and  proper  use  of  his  hmbs”;  and  the  Charges 
of  1722  say  “that  he  must  have  no  maim  or 
defect  in  his  body  that  may  render  him  inca- 
pable of  learning  the  art,  of  serving  his  Mas- 
ter’s lord,  and  of  being  made  a brother.” 
(Constitutions,  1723,  p.  51.)  And  although  a 
few  jurists  have  been  disposed -to  interpret 
this  law  with  unauthorized  laxity,  the  general 
spirit  of  the  Institution,  and  of  all  its  authori- 
ties, is  to  observe  it  rigidly.  (See  the  subject 
fully  dicussed  in  Dr.  Mackey’s  Text  Book  of 
Masonic  Jurisprudence,  pp.  100-113.) 

Picart’s  Ceremonies.  Bernard  Picart 
was  a celebrated  engraver  of  Amsterdam, 
and  the  author  of  a voluminous  work,  which 
was  begun  in  1723,  and  continued  after  his 
death,  until  1737,  by  J.  F.  Bernard,  entitled 
Ceremonies  Religieuses  de  tons  les  peuple  du 
monde.  A second  edition  was  pubhshed  at 
Paris,  in  1741,  by  the  Abbes  Banier  and  Le 
Mascrier,  who  entirely  remodeled  the  work; 
and  a third  in  1783  by  a set  of  free-thinkers, 
who  disfigured,  and  still  further  altered  the 
text  to  suit  their  own  views.  Editions,  pro- 
fessing to  be  reprints  of  the  original  one,  have 
been  subsequently  published  in  1807-9  and 
1816.  The  book  has  been  recently  deemed 
of  some  importance  by  the  investigators 
of  the  Masonic  history  of  the  last  century, 
because  it  contains  an  engraved  list  in  two 
pages  of  the  English  Lodges  which  were  in 
existence  in  1735.  The  plate  is,  however,  of 
no  value  as  an  original  authority,  since  it  is 
merely  a copy  of  the  Engraved  List  of  Lodges, 
published  by  J.  Pine  in  1735. 

Pickax.  An  instrument  used  to  loosen 
the  soil  and  prepare  it  for  digging.  It  is  one 
of  the  working-tools  of  a Royal  Arch  Mason, 
and  symbohcally  teaches  him  to  loosen  from 
his  heart  the  hold  of  evil  habits. 

Piece  of  Architecture.  (Mor^eau  d^ Ar- 
chitecture.) The  French  so  call  a discourse, 
poem,  or  other  production  on  the  subject  of 
Freemasonry.  The  definition  previously 
given  in  this  work  under  the  title  Architecture, 
in  being  confined  to  the  minutes  of  the  Lodge, 
is  not  sufficiently  comprehensive. 

Pike,  Albert.  Born  at  Boston,  Mass., 
December  29,  1809,  and  died  April  2,  1891. 
After  a sojourn  in  early  life  in  Mexico,  he 
returned  to  the  United  States  and  settled  in 
Little  Rock,  Arkansas,  as  an  editor  and 
lawyer.  Subsequent  to  the  War  of  the 
Rebelhon,  in  which  he  had  cast  his  fortunes 


564 


PILGRIM 


PILGRIM’S 


with  the  South,  he  located  in  Washington, 
D.  C.,  uniting  with  ex-Senator  Robert  Johnson 
in  the  profession  of  the  law,  making  his  home, 
however,  in  Alexandria.  His  library,  in  ex- 
tent and  selections,  was  a marvel,  especially 
in  all  that  pertains  to  the  wonders  in  ancient 
literature.  Bro.  Pike  was  the  Sov.  G.  Com- 
mander of  the  Southern  Supreme  Council, 
A.  A.  Scottish  Rite,  having  been  elected  in 
1859.  He  was  Prov.  G.  Master  of  the  G. 
Lodge  of  the  Royal  Order  of  Scotland  in  the 

U.  S.,  and  an  honorary  member  of  almost 
every  Supreme  Council  in  the  world.  His 
standing  as  a Masonic  author  and  historian, 
and  withal  as  a poet,  was  most  distinguished, 
and  his  untiring  zeal  was  without  a parallel. 

Pilgrim.  A pilgrim  (from  the  Italian 
pelegrino,  and  that  from  the  Latin  peregrinus, 
signifying  a traveler)  denotes  one  who  visits 
holy  places  from  a principle  of  devotion. 
Dante  (Vita  Nuova)  distinguishes  pilgrims 
from  palmers  thus:  palmers  were  those  who 
went  beyond  the  sea  to  the  East,  and  often 
brought  back  staves  of  palm-wood;  while 
pilgrims  went  only  to  the  shrine  of  St.  Jago, 
in  Spain.  But  Sir  Walter ^ Scott  says  that 
the  palmers  were  in  the  habit  of  passing  from 
shrine  to  shrine,  living  on  charity;  but  pilgrims 
made  the  journey  to  any  shrine  only  once; 
and  this  is  the  more  usually  accepted  dis- 
tinction of  the  two  classes. 

In  the  Middle  Ages,  Europe  was  filled 
with  pilgrims  repairing  to  Palestine  to  pay 
their  veneration  to  the  numerous  spots  con- 
secrated in  the  annals  of  Holy  Writ,  more 
especially  to  the  sepulcher  of  our  Lord. 

“It  is  natural,”  says  Robertson  {Hist.,  ah.. 

V. ,  i.,  19),  “to  the  human  mind,  to  view  those 
places  which  ^ have  been  distinguished  by 
being  the  residence  of  any  illustrious  per- 
sonage, or  the  scene  of  any  great  transaction, 
with  some  degree  of  delight  and  veneration. 
From  this  principle  flowed  the  superstitious 
devotion  with  which  Christians,  from  the 
earliest  ages  of  the  church,  were  accustomed 
to  visit  that  country  which  the  Almighty 
had  selected  as  the  inheritance  of  his  favorite 
people,  and  in  which  the  Son  of  God  had 
accomplished  the  redemption  of  mankind. 
As  this  distant  pilgrimage  could  not  be 
performed  without  considerable  expense, 
fatigue,  and  danger,  it  appeared  the  more 
meritorious,  and  came  to  be  considered  as  an 
expiation  for  almost  every  crime.” 

Hence,  by  a pilgrimage  to  the  Holy  Land 
or  to  the  shrine  of  some  blessed  martyr,  the 
thunders  of  the  church,  and  the  more  quiet, 
but  not  less  alarming,  reproaches  of  conscience 
were  often  averted.  And  as  this  was  an  act 
of  penance,  sometimes  voluntarily  assumed, 
but  oftener  imposed  by  the  command  of  a 
religious  superior,  the  person  performing  it  was 
called  a ‘^Pilgrim  Penitent.” 

While  the  Califs  of  the  East,  a race  of 
monarchs  equally  tolerant  and  sagacious, 
retained  the  sovereignty  of  Palestine,  the 
penitents  were  undisturbed  in  the  performance 
.al  their  pious  pilgrimages.  In  fact,  their 
visits  to  Jerusalem  were  rather  encouraged 


by  these  sovereigns  as  a commerce  which, 
in  the  language  of  the  author  already  quoted, 
“brought  into  their  dominions  gold  and  silver, 
and  carried  nothing  out  of  them  but  rehcs 
and  consecrated  trinkets.” 

But  in  the  eleventh  century,  the  Turks, 
whose  bigoted  devotion  to  their  own  creed 
was  only  equaled  by  their  hatred  of  every 
other  form  of  faith,  but  more  especially  of 
Christianity,  having  obtained  possession  of 
Syria,  the  pilgrim  no  longer  found  safety 
or  protection  in  his  pious  journey.  He 
who  would  then  visit  the  sepulcher  of  his 
Lord  must  be  prepared  to  encounter  the 
hostile  attacks  of  ferocious  Saracens,  and 
the  Pilgrim  Penitent,”  laying  aside  his 
peaceful  garb,  his  staff  and  russet  cloak,  was 
compelled  to  assume  the  sword  and  coat 
of  mail  and  become  a Pilgrim  Warrior.” 

Having  at  length,  through  all  the  perils 
of  a distant  journey,  accomplished  the  great 
object  of  his  pilgrimage,  and  partly  begged 
his  way  amid  poor  or  inhospitable  regions, 
where  a crust  of  bread  and  a draft  of  water 
were  often  the  only  alms  that  he  received, 
and  partly  fought  it  amid  the  gleaming 
scimitars  of  warlike  Turks,  the  Pilgrim  Peni- 
tent and  Pilgrim  Warrior  was  enabled  to  kneel 
at  the  sepulcher  of  Christ,  and  offer  up  his 
devotions  on  that  sacred  spot  consecrated  in 
his  pious  mind  by  so  many  religious  associa- 
tions. 

But  the  experience  which  he  had  so  dearly 
bought  was  productive  of  a noble  and  a 
generous  result.  The  Order  of  Knights 
Templar  was  established  by  some  of  those 
devoted  heroes,  who  were  determined  to 
protect  the  pilgrims  who  followed  them 
from  the  dangers  and  difficulties  through 
which  they  themselves  had  passed,  at  times 
with  such  remote  prospects  of  success. 
Many  of  the  pilgrims  having  performed  their 
vow  of  visiting  th^e  holy  shrine,  returned  home, 
to  live  upon  the  capital  of  piety  which  their 
enitential  pilgrimage  had  gained  for  them; 
ut  others,  imitating  the  example  of  the 
defenders  of  the  sepulcher,  doffed  their 
pilgrim’s  garb  and  united  themselves  with 
the  knights  who  were  contending  with  their 
infidel  foes,  and  thus  the  Pilgrim  Penitent, 
having  by  force  of  necessity  become  a Pilgrim 
Warrior,  ended  his  warlike  pilgrimage  by 
assuming  the  vows  of  a Knights  Templar. 

In  this  brief  synopsis,  the  modern  and 
Masonic  Knights  Templar  will  find  a rational 
explanation  of  the  ceremonies  of  that  degree. 

Pilgrim  Penitent.  A term  in  the  ritual 
of  Masonic  Templarism.  It  refers  to  the 
pilgrimage,  made  as  a penance  for  sin,  to  the 
sepulcher  of  the  Lord;  for  the  church  prom- 
ised the  remission  of  sins  and  various  spiritual 
advantages  as  the  reward  of  the  pious  and 
faithful  pilgrim.  (See  Pilgrim.) 

Pilgrim’s  Shell.  See  Scallop  Shell. 

Pilgrim’s  Weeds.  The  costume  of  a 
pilgrim  was  thus  called.  It  may  be  described 
as  follows;  In  the  first  place,  he  wore  a 
sclnvina,  or  long  gown,  made  of  the  darkest 
colors  and  the  coarsest  materials,  bound  by  a 


PILGRIM 


PILLAR 


565 


leathern  girdle,  as  an  emblem  of  his  humility 
and  an  evidence  of  his  poverty;  a bourdon,  or 
staff,  in  the  form  of  a long  walking  stick, 
with  two  knobs  at  the  top,  supported  his 
weary  steps;  the  rosary  and  cross,  suspended 
from  his  neck,  denoted  the  religious  character 
he  had  assumed ; a scrip,  or  bag,  held  his  scanty 
supply  of  provisions;  a pair  of  sandals  on  his 
feet,  and  a coarse  round  hat  turned  before,  in 
the  front  of  which  was  fastened  a scallop  shell, 
completed  the  rude  toilet  of  the  pilgrim  of 
the  Middle  Ages.  Spenser’s  description,  in 
the  Fairie  Queen  (B.  I.,  c.  vi.,  st.  35),  of  a pil- 
grim’s weeds,  does  not  much  differ  from  this: 

“A  silly  man  in  simple  weeds  foreworn,  _ 

And  soiled  with  dust  of  the  long  dried  way; 

His  sandals  were  with  toilsome  travel  tome, 
And  face  all  tann’d  with  scorching  sunny  ray; 

As  he  had  travell’d  many  a summer’s  day, 
Through  boiling  sands  of  Araby  and  Inde; 

And  in  his  hand  a Jacob’s  staff  to  stay 
His  weary  limbs  upon;  and  eke  behind 
His  scrip  did  hang,  in  which  his  needments 
he  did  bind.” 

Pilgrim  Templar.  The  part  of  the  pil- 
grim represented  in  the  ritual  of  the  Masonic 
Knights  Templar  Degree  is  a symbolic  refer- 
ence to  the  career  of  the  pilgrim  of  the  Middle 
Ages  in  his  journey  to  the  sepulcher  in  the 
Holy  Land.  (See  Pilgrim.) 

Pilgrim  Warrior.  A term  in  the  ritual 
of  Masonic  Templarism.  It  refers  to  the 
pilgrimage  of  the  knights  to  secure  possession 
of  the  holy  places.  This  was  considered  a 
pious  duty.  ‘‘Whoever  goes  to  Jerusalem,” 
says  one  of  the  canons  of  the  Council  of  Cler- 
mont, “for  the  liberation  of  the  Church  of 
God,  in  a spirit  of  devotion  only,  and  not  for 
the  sake  of  glory  or  of  gain,  that  journey  shall 
be  esteemed  a substitute  for  every  kind  of 
penance.”  The  difference  between  the  pil- 
grim penitent  and  the  pilgrim  warrior  was 
this:  that  the  former  bore  only  his  staff,  but 
the  latter  wielded  his  sword. 

Pilier.  The  title  given  to  each  of  the 
conventual  bailiffs  or  heads  of  the  eight 
languages  of  the  Order  of  Malta,  and  by 
which  they  were  designated  in  all  official 
records,  it  signifies  a piUar  or  support  of 
an  edifice,  and  was  metaphorically  apphed 
to  these  dignitaries  as  if  they  were  the  sup- 
ports of  the  Order. 

Pillar.  In  the  earliest  times  it  was  cus- 
tomary to  perpetuate  remarkable  events,  or 
exhibit  gratitude  for  providential  favors, 
by  the  erection  of  pillars,  which  by  the 
idolatrous  races  were  dedicated  to  their  spuri- 
ous gods.  Thus  Sanconiatho  tells  us  that 
Hypsourianos  and  Ousous,  who  lived  before 
the  flood,  dedicated  two  pillars  to  the  elements 
fire  and  air.  Among  the  Egyptians  the  pillars 
were,  in  general,  in  the  form  of  obelisks  from 
fifty  to  one  hundred  feet  high,  and  exceedingly 
slender  in  proportion.  Upon  their  four  sides 
hieroglyphics  were  often  engraved.  Accord- 
ing to  Herodotus,  they  were  first  raised  in 
honor  of  the  sun,  and  their  pointed  form  was 
intended  to  represent  his  rays.  Many  of 
these  monuments  still  remain. 


In  the  antediluvian  ages,  the  posterity  of 
Seth  erected  pillars; “for,’’  says  the  Jewish 
historian,  “that  their  inventions  might  not 
be  lost  before  they  were  sufficiently  known, 
upon  Adam’s  prediction,  that  the  world 
was  to  be  destroyed  at  one  time  by  the  force 
of  fire,  and  at  another  time  by  the  violence 
of  water,  they  made  two  pillars,  the  one  of 
brick,  the  other  of  stone;  they  inscribed 
their  discoveries  on  them  both,  that  in  case 
the  piUar  of  brick  should  be  destroyed  by 
the  flood,  the  pillar  of  stone  might  remain, 
and  exhibit  those  discoveries  to  mankind, 
and  also  inform  them  that  there  was  another 
pillar  of  brick  erected  by  them.”  Jacob 
erected  a pillar  at  Bethel,  to  commemorate 
his  remarkable  vision  of  the  latter,  and 
afterward  another  one  at  Galeed  as  a me- 
morial of  his  alliance  with  Laban.  Joshua 
erected  one  at  Gilgal  to  perpetuate  the  re- 
membrance of  his  miraculous  crossing  of  the 
Jordan.  Samuel  set  up  a pillar  between 
Mizpeh  and  Shen,  on  account  of  a defeat  of 
the  Philistines,  and  Absalom  erected  another 
in  honor  of  himself. 

The  doctrine  of  gravitation  was  unknown 
to  the  people  of  the  primitive  ages,  and 
they  were  unable  to  refer  the  support  of 
the  earth  in  its  place  to  this  principle.  Hence 
they  looked  to  some  other  cause,  and  none 
appeared  to  their  simple  and  unphilosophic 
minds  more  plausible  than  that  it  was 
sustained  by  pillars.  The  Old  Testament 
abounds  with  reference  to  this  idea.  Hannah, 
in  her  song  of  thanksgiving,  exclaims:  “The 
pillars  of  the  earth  are  the  Lord’s,  and  he 
hath  set  the  world  upon  them.”  (1  Sam.  ii. 
8.)  The  Psalmist  signifies  the  same  doctrine 
in  the  following  text:  “The  earth  and  all  the 
inhabitants  thereof  are  dissolved;  I bear  up 
the  pillars  of  it.”  (Ps.  Ixxv.  3.)  And  Job 
says:  “He  shaketh  the  earth  out  of  her 
places,  and  the  pillars  thereof  tremble.” 
(xxvi.  7.)  All  the  old  religions  taught  the 
same  doctrine;  and  hence  pillars  being  re- 
garded as  the  supporters  of  the  earth,  they 
were  adopted  as  the  symbol  of  strength  and 
firmness.  To  this,  Dudley  {Naology,  123) 
attributes  the  origin  of  pillar  worship,  which 
prevailed  so  extensively  among  the  idolatrous 
nations  of  antiquity.  “The  reverence,” 
says  he,  “shown  to  columns,  as  symbols  of 
the  power  of  the  Deity,  was  readily  converted 
into  worship  paid  to  them  as  idols  of  the 
real  presence.”  But  here  he  seems  to  have 
fallen  into  a mistake.  The  double  pillars  or 
columns,  acting  as  an  architectural  support, 
were,  it  is  true,  symbols  derived  from  a natural 
cause  of  strength  and  permanent  firmness. 
But  there  was  another  more  prevailing  sym- 
bology. The  monolith,  or  circular  pillar, 
standing  alone,  was,  to  the  ancient  mind, 
a representation  of  the  Phallus,  the  symbol 
of  the  creative  and  generative  energy  of 
Deity,  and  it  is  in  these  Phallic  pillars  that 
we  are  to  find  the  true  origin  of  pillar  worship, 
which  was  only  one  form  of  Phallic  v/orship, 
the  most  predominant  of  all  the  cults  to  which 
the  ancients  were  addicted. 


566 


PILLARS 


PILLARS 


Pillars  of  Cloud  and  Fire.  The  pillar 
of  cloud  that  went  before  the  Israelites  by- 
day,  and  the  pillar  of  fire  that  preceded  them 
by  night,  in  their  journey  through  the  wilder- 
ness, are  supposed  to  be  alluded  to  by  the 
pillars  of  Jachin  and  Boaz  at  the  porch  of 
Solomon’s  Temple.  We  find  this  symbolism 
at  a very  early  period  in  the  last  century, 
having  been  incorporated  into  the  lecture 
of  the  Second  Degree,  where  it  still  remains. 
*‘The  pillar  on  the  right  hand,”  says  Calcott 
(Cand.  Disq.,  66),  ‘‘represented  the  pillar 
of  the  cloud,  and  that  on  the  left  the  pillar 
of  fire.”  If  this  symbolism  be  correct,  the 
pillars  of  the  porch,  like  those  of  the  wilder- 
ness, would  refer  to  the  superintending  and 
protecting  power  of  Deity. 

Pillars  of  Enoch.  Two  pillars  which 
were  erected  by  Enoch,  for  the  preservation 
of  the  antediluvian  inventions,  and  which  are 
repeatedly  referred  to  in  the  “Legend  of  the 
Craft,”  contained  in  the  Old  Constitutions, 
and  in  the  high  degrees  of  modern  times. 
(See  Enoch.) 

Pillars  of  the  Porch.  The  pillars  most 
remarkable  in  Scripture  history  were  the  two 
erected  by  Solomon  at  the  porch  of  the  Tem- 
ple, and  which  Josephus  {Antiq.,  lib.  i.,  cap.  ii.) 
thus  describes:  “Moreover,  this  Hiram  made 
two  hollow  pillars,  whose  outsides  were  of 
brass,  and  the  thickness  of  the  brass  was  four 
fingers’  breadth,  and  the  height  of  the  pillars 
was  eighteen  cubits,  (27  feet,)  and  the  circum- 
ference twelve  cubits,  (18  feet;)  but  there  was 
cast  with  each  of  their  chapiters  lily-work, 
that  stood  upon  the  pillar,  and  it  was  elevated 
five  cubits,  (73/^  feet,)  round  about  which 
there  was  net-work  interwoven  with  small 
palms  made  of  brass,  and  covered  the  lily- 
work.  To  this  also  were  hung  two  hundred 
pomegranates,  in  two  rows.  The  one  of  these 
pillars  he  set  at  the  entrance  of  the  porch  on 
the  right  hand,  {or  south,)  and  called  it  Jachin, 
and  the  other  at  the  left  hand,  (or  north,)  and 
called  it  Boaz.” 

It  has  been  supposed  that  Solomon,  in  erect- 
ing these  pillars,  had  reference  to  the  pillar  of 
cloud  and  the  pillar  of  fire  which  went  before 
the  Israehtes  in  the  wilderness,  and  that  the 
right  hand  or  south  pillar  represented  the  pil- 
lar of  cloud,  and  the  left  hand  or  north  pillar 
represented  that  of  fire.  Solomon  did  not 
simply  erect  them  as  ornaments  to  the  Tem- 
ple, but  as  memorials  of  God’s  repeated  prom- 
ises of  support  to  his  people  of  Israel.  For 
the  pillar  (Jac^m), derived  from  the  words 
IT'  (jah),  “Jehovah,”  and  '[''DH  {achin),  “to  es- 
tablish,” signifies  that  “God  will  establish  his 
house  of  Israel”;  while  the  pillar  *'^2  {Boaz), 
compounded  of  2 (6),  “in”  and  Ti?  {oaz), 
“strength,”  signifies  that  “in  strength  shall  it 
be  established.”  And  thus  were  the  Jews,  in 
passing  through  the  porch  to  the  Temple, 
daily  reminded  of  the  abundant  promises  of 
God,  and  inspired  with  confidence  in  his  pro- 
tection and  ^atitude  for  his  many  acts  of 
kindness  to  his  chosen  people. 

The  construction  of  these  'pillars. — There  is 
no  part  ot  the  architecture  of  the  ancient  Tem- 


ple which  is  so  difficult  to  be  understood  in  its 
details  as  the  Scriptural  account  of  these  mem- 
orable piUars.  Freemasons,  in  general,  inti- 
mately as  their  symbolical  signification  is 
connected  with  some  of  the  most  beautiful 
portions  of  their  ritual,  appear  to  have  but  a 
confused  notion  of  their  construction  and  of 
the  true  disposition  of  the  various  parts  of 
which  they  are  composed.  Mr.  Ferguson 
says  (Smith,  Diet! Bib!)  that  there  are  no  fea- 
tures connected  with  the  Temple  which  have 
given  rise  to  so  much  controversy,  or  been  so 
difficult  to  explain,  as  the  form  of  these  two 
pillars. 

Their  situation,  according  to  Lightfoot,  was 
within  the  porch,  at  its  very  entrance,  and  on 
each  side  of  the  gate.  They  were  therefore 
seen,  one  on  the  right  and  the  other  on  the 
left,  as  soon  as  the  visitor  stepped  within  the 
porch.  And  this,  it  will  be  remembered,  in 
confirmation,  is  the  very  spot  in  which  Ezek- 
iel (xi.  49)  places  the  pillars  that  he  saw  in 
his  vision  of  the  Temple.  “The  length  of  the 
porch  was  twenty  cubits,  and  the  breadth 
eleven  cubits;  and  he  brought  me  by  the 
steps  whereby  they  went  up  to  it,  and  there 
were  pillars  by  the  posts,  one  on  this  side,  and 
another  on  that  side.”  The  assertion  made  by 
some  writers,  that  they  were  not  columns  in- 
tended to  support  the  roof,  but  simply  obelisks 
for  ornament,  is  not  sustained  by  sufficient 
authority;  and  as  Ferguson  very  justly  says, 
not  only  would  the  high  roof  look  painfully 
weak,  but  it  would  have  been  impossible  to 
construct  it,  with  the  imperfect  science  of 
those  days,  without  some  such  support. 

These  pillars,  we  are  told,  were  of  brass,  as 
well  as  the  chapiters  that  surmounted  them, 
and  were  cast  hollow.  The  thickness  of  the 
brass  of  each  pillar  was  “four  fingers,  or  a 
hand’s  breadth,”  which  is  equal  to  three 
inches.  According  to  the  accounts  in  1 Kings 
viii.  15,  and  in  Jeremiah  Hi.  21,  the  circumfer- 
ence of  each  pillar  was  twelve  cubits.  Now, 
according  to  the  Jewish  computation,  the 
cubit  used  in  the  measurement  of  the  Temple 
buildings  was  six  hands’  breadth,  or  eighteefi 
inches.  According  to  the  tables  of  Bishop 
Cumberland,  the  cubit  was  rather  more,  he 
making  it  about  twenty-two  inches;  but  I ad- 
here to  the  measure  laid  down  by  the  Jewish 
writers  as  probably  more  correct,  and  cer- 
tainly more  simple  for  calculation.  The 
circumference  of  each  pillar,  reduced  by  this 
scale  to  English  measure,  would  be  eighteen 
feet,  and  its  diameter  about  six. 

The  reader  of  the  Scriptural  accounts  of 
these  pillars  will  be  not  a little  puzzled  with 
the  apparent  discrepancies  that  are  found  in 
the  estimates  of  their  height  as  given  in  the 
Books  of  Kings  and  Chronicles.  In  the  for- 
mer book,  it  is  said  that  their  height  was 
eighteen  cubits,  and  in  the  latter  it  was  thirty- 
five,  which  latter  height  Whiston  observes 
would  be  contrary  to  all  the  rules  of  archi- 
tecture. But  the  discrepancy  is  easily  recon- 
ciled by  supposing — which,  indeed,  must  have 
been  the  case — that  in  the  Book  of  Kings  the 
pillars  are  spoken  of  separately,  and  that  in 


PILLARS 


PILLARS 


567 


Chronicles  their  aggregate  height  is  calculated; 
and  the  reason  why,  in  this  latter  book,  their 
united  height  is  placed  at  thirty-five  cubits 
instead  of  thirty-six,  which  would  be  the 
double  of  eighteen,  is  because  they  are  there 
measured  as  they  appeared  with  the  chapiters 
upon  them.  Now  half  a cubit  of  each  pillar 
was  concealed  in  what  Lightfoot  calls  “the 
whole  of  the  chapiter,”  that  is,  half  a cubit’s 
depth  of  the  lower  edge  of  the  chapiter  covered 
the  top  of  the  pillar,  making  each  pillar,  ap- 
parently, only  seventeen  and  a half  cubits’ 
high,  or  the  two  thirty-five  cubits  as  laid  down 
in  the  Book  of  Chronicles. 

This  is  a much  better  method  of  reconcil- 
ing the  discrepancy  than  that  adopted  by  Cal- 
cott,  who  supposes  that  the  pedestals  of  the 
pillars  were  seventeen  cubits  high — a viola- 
tion of  every  rule  of  architectural  proportion 
with  which  we  would  be  reluctant  to  charge 
the  memory  of  so  “cunning  a workman”  as 
Hiram  the  Builder.  The  account  in  Jeremiah 
agrees  with  that  in  the  Book  of  Kings.  The 
height,  therefore,  of  each  of  these  pillars  was, 
in  English  measure,  twenty-seven  feet.  The 
chapiter  or  pommel  was  five  cubits,  or  seven 
and  a haK  feet  more;  but  as  half  a cubit,  or 
nine  inches,  was  common  to  both  pillar  and 
chapiter,  the  whole  height  from  the  ground  to 
the  top  of  the  chapiter  was  twenty-two  cubits 
and  a half,  or  thirty-three  feet  and  nine  inches. 

Mr.  Ferguson  has  come  to  a different  con- 
clusion. He  says  in  the  article  Temple,  in 
Smith’s  Dictionary  of  the  Bible,  that  “accord- 
ing to  1 Kings  vii.  15,  the  pillars  were  eighteen 
cubits  high  and  twelve  in  circumference,  with 
capitals  five  cubits  in  height.  Above  this 
was  (ver.  19)  another  member,  called  also 
chapiter  of  lily-work,  four  cubits  in  height, 
but  which,  from  the  second  mention  of  it  in 
ver.  22,  seems  more  probably  to  have  been  an 
entablature,  which  is  necessary  to  complete 
the  order.  As  these  members  make  out 
twenty-seven  cubits,  leaving  three  cubits,  or 
41^  feet,  for  the  slope  of  the  roof,  the  whole  de- 
sign seems  reasonable  and  proper.”  He  cal- 
culates, of  coiu-se,  on  the  authority  of  the 
Book  of  Kings,  that  the  height  of  the  roof  of 
the  porch  was  thirty  cubits,  and  assumes  that 
these  pHlars  were  columns  by  which  it  was 
supported,  and  connected  with  it  by  an  en- 
tablature. 

Each  of  these  pillars  was  surmounted  by  a 
chapiter,  which  was  five  cubits,  or  seven  and  a 
half  feet  in  height.  The  shape  and  construc- 
tion of  this  chapiter  require  some  considera- 
tion. The  Hebrew  word  which  is  used  in  this 
place  is  mniD  (koteret) . Its  root  is  to  be  found 
m the  word  "in2  (keter),  which  signified  “a 
crown,”  and  is  so  used  in  Esther  vi.  8,  to  des- 
ignate the  royal  diadem  of  the  King  of  Persia. 
The  Chaldaic  version  expressly  calls  the  chap- 
iter “a  crown”;  but  Rabbi  Solomon,  in  his 
commentary,  uses  the  word_  (pomel), 

signifying  “a  globe  or  spherical  body,”  and 
Rabbi  Gershom  describes  it  as  “like  two 
crowns  joined  together.”  Lightfoot  says,  “it 
was  a huge,  great  oval,  five  cubits  high,  and 
did  not  only  sit  upon  the  head  of  the  pillars. 


but  also  flowered  or  spread  them,  being 
larger  about,  a great  deal,  than  the  pillars 
themselves.”  The  Jewish  commentators  say 
that  the  two  lower  cubits  of  its  surface  were 
entirely  plain,  but  that  the  three  upper  were 
richly  ornamented.  To  this  ornamental  part 
we  now  come. 

In  the  1st  Book  of  Kings,  ch.  vii.,  verses 
17,  20,  22,  the  ornaments  of  the  chapiters  are 
thus  described: 

“ And  nets  of  checker-work  and  wreaths  of 
chain-work,  for  the  chapiters  which  were  upon 
the  tops  of  the  pillars;  seven  for  the  one  chap- 
iter, and  seven  for  the  other  chapiter. 

“And  he  made  the  pillars,  and  two  rows 
round  about  upon  the  one  net-work,  to  cover 
the  chapiters  that  were  upon  the  top,  with 
pomegranates;  and  so  did  he  for  the  other 
chapiter. 

“And  the  chapiters  that  were  upon  the  top 
of  the  pillars  were  of  Hly-work  in  the  porch, 
four  cubits. 

“And  the  chapiters  upon  the  two  pillars 
had  pomegranates  also  above,  over  against 
the  belly,  which  was  by  the  net-work;  and  the 
pomegranates  were  two  hundred  in  rows, 
round  about  upon  the  other  chapiter. 

“And  upon  the  top  of  the  pillars  was  lily- 
work;  so  was  the  work  of  the  pillars  fin- 
ished.” 

Let  us  endeavor  to  render  this  description, 
which  appears  somewhat  confused  and  unin- 
telligible, plainer  and  more  comprehensible. 

The  “nets  of  checker-work”  is  the  first  or- 
nament mentioned.  The  words  thus  trans- 
lated are  in  the  original 
which  Lightfoot  prefers  rendering  “thickets 
of  branch  work  ”;  and  he  thinks  that  the  true 
meaning  of  the  passage  is,  that  “the  chapiters 
were  curiously  wrought  with  branch  work, 
seven  goodly  branches  standing  up  from  the 
belly  of  the  oval,  and  their  boughs  and  leaves 
curiously  and  lovelily  intermingled  and  inter- 
woven one  with  another.”  He  derives  his 
reason  for  this  version  from  the  fact  that  the 
same  word,  is  translated  “thicket”  in 

^e  passage  in  Genesis  (xxii.  13)  , where  the  ram 
is  described  as  being  “caught  in  a thicket  by 
his  horns”;  and  in  various  other  passages  the 
word  is  to  be  similarly  translated.  But,  on 
the  other  hand,  we  find  it  used  in  the  Book  of 
Job,  where  it  evidently  signifies  a net  made  of 
meshes:  “For  he  is  cast  into  a net  by  his  own 
feet  and  he  walketh  upon  a snare.”  (Job  xvii. 
8.)  In  2 Kings  i.  2,  the  same  word  is  used, 
where  our  translators  have  rendered  it  a lat- 
tice; “Ahaziah  fell  down  through  a lattice  in 
his  upper  chamber.”  I am,  therefore,  not  in- 
clined to  adopt  the  emendation  of  Light- 
foot, but  rather  coincide  with  the  received 
version,  as  well  as  the  Masonic  tradition,  that 
this  ornament  was  a simple  network  or  fabric 
consisting  of  reticulated  lines — in  other  words, 
a lattice- work. 

The  “wreaths  of  chain- work”  that  are  next 
spoken  of  are  less  difficult  to  be  understood. 
The  word  here  translated  “wreath”  is  D**  "1', 
and  is  to  be  found  in  Deuteronomy  xxii.  12, 
where  it  distinctly  mesons  fringes:  “Thou  shalt 


568 


PILLARS 


PILLARS 


make  thee  fringes  upon  the  four  quarters  of 
thy  vesture.”  Fringes  it  should  also  be  trans- 
lated here.  “The  fringes  of  chain-work,” 
I suppose,  were  therefore  attached  to,  and 
hung  down  from,  the  network  spoken  of 
above,  and  were  probably  in  this  case,  as  when 
used  upon  the  garments  of  the  Jewish  high 
priest,  intended  as  a “memorial  of  the  law.” 

The  “lily-work”  is  the  last  ornament  that 
demands  our  attention.  And  here  the  descrip- 
tion of  Lightfoot  is  so  clear  and  evidently  cor- 
rect, that  I shall  not  hesitate  to  quote  it  at 
length.  “At  the  head  of  the  pillar,  even  at 
the  setting  on  of  the  chapiter,  there  was  a curi- 
ous and  a large  border  or  circle  of  lily-work, 
which  stood  out  four  cubits  under  the  chap- 
iter, and  then  turned  down,  every  lily  or  long 
tongue  of  brass,  with  a neat  bending,  and  so 
seemed  as  a flowered  crown  to  the  head  of  the 
pillar,  and  as  a curious  garland  whereon  the 
chapiter  had  its  seat.” 

There  is  a very  common  error  among  Ma- 
sons, which  has  been  fostered  by  the  plates 
in  our  Monitors,  that  there  were  on  the  pil- 
lars chapiters,  and  that  these  chapiters  were 
again  surmounted  by  globes.  The  truth, 
however,  is  that  the  chapiters  themselves 
were  “the  pomels  or  globes,”  to  which  our 
lecture,  in  the  Fellow-Craft’s  Degree,  alludes. 
This  is  evident  from  what  has  already  been 
said  in  the  first  part  of  the  preceding  de- 
scription. The  lily  here  spoken  of  is  not 
at  all  related,  as  might  be  supposed,  to  the 
common  hly — that  one  spoken  of  in  the 
N ew  Testament.  It  was  a species  of  the  lotus, 
the  Nymphsea  lotos,  or  lotus  of  the  Nile.  This 
was  among  the  Egyptians  a sacred  plant, 
found  everywhere  on  their  monuments,  and 
used  in  their  architectural  decorations.  It  is 
evident,  from  their  description  in  Kings,  that 
the  pillars  of  the  porch  of  Bang  Solomon’s 
Temple  were  copied  from  the  pillars  of  the 
Egyptian  temples.  The  maps  of  the  earth 
and  the  charts  of  the  celestial  constellations 
which  are  sometimes  said  to  have  been  en- 
graved upon  these  globes,  must  be  referred  to 
the  pillars,  where,  according  to  Oliver,  a Ma- 
sonic tradition  places  them — an  ancient  cus- 
tom, instances  of  which  we  find  in  profane  his- 
tory. This  is,  however,  by  no  means  of  any 
importance,  as  the  symbolic  allusion  is  per- 
fectly well  preserved  in  the  shapes  of  the  chap- 
iters, without  the  necessity  of  any  such  geo- 
graphical or  astronomical  engraving  upon 
them.  For  being  globular,  or  nearly  so,  they 
may  be  justly  said  to  have  represented  the 
celestial  and  terrestrial  spheres. 

The  true  description,  then,  of  these  mem- 
orable pillars,  is  simply  this.  Immediately 
within  the  porch  of  the  Temple,  and  on  each 
side  of  the  door,  were  placed  two  hollow  brazen 
pillars.  The  height  of  each  was  twenty-seven 
feet,  the  diameter  about  six  feet,  and  the  thick- 
ness of  the  brass  three  inches.  Above  the 
pillar,  and  covering  its  upper  part  to  the 
depth  of  nine  inches,  was  an  oval  body  or 
chapiter  seven  feet  and  a haK  in  height. 
Springing  out  from  the  pillar,  at  the  junction 
of  the  chapiter  with  it,was  a row  of  lotus  pet- 


als, which,  first  spreading  around  the  chapi- 
ter, afterward  gently  curved  downward  toward 
the  pfilar,  something  like  the  Acanthus  leaves 
on  the  capital  of  a Corinthian  column.  About 
two-fifths  of  the  distance  from  the  bottom  of 
the  chapiter,  or  just  below  its  most  bulging 
part,  a tissue  of  network  was  carved,  which 
extended  over  its  whole  upper  surface.  To 
the  bottom  of  this  network  was  suspended  a 
series  of  fringes,  and  on  these  again  were 
carved  two  rows  of  pomegranates,  one  hun- 
dred being  in  each  row. 

This  description,  it  seems  to  me,  is  the  only 
one  that  can  be  reconciled  with  the  various 
passages  in  the  Books  of  Kings,  Chronicles, 
and  Josephus,  which  relate  to  these  pillars, 
and  the  only  one  that  can  give  the  Masonic 
student  a correct  conception  of  the  architec- 
ture of  these  important  symbols. 

And  now  as  to  the  Masonic  symbolism  of 
these  two  pillars.  _As  symbols  they  have  been 
very  universally  diffused  and  are  to  be  found 
in  aU  rites.  Nor  are  they  of  a very  recent  date, 
for  they  are  depicted  on  the  earliest  tracing- 
boards,  and  are  alluded  to  in  the  catechisms 
before  the  middle  of  the  last  century.  Nor 
is  this  surprising;  for  as  the  symbolism  of 
Freemasonry  is  founded  on  the  Temple  of 
Solomon,  it  was  to  be  expected  that  these 
important  parts  of  the  Temple  would  be  nat- 
urally included  in  the  system.  But  at  first 
the  pillars  appear  to  have  been  introduced 
into  the  lectures  rather  as  parts  of  an  historical 
detail  than  as  significant  symbols — an  idea 
which  seems  gradually  to  have  grown  up. 
The  catechism  of  1731  describes  their  name, 
their  size,  and  their  material,  but  says  nothing 
of  their  symbolic  import.  Yet  this  had  been 
alluded  to  in  the  Scriptural  account  of  them, 
which  says  that  the  names  bestowed  upon 
them  were  significant. 

What  was  the  original  or  Scriptural  symbol- 
ism of  the  pillars  has  been  very  weU  explained 
by  Dudley,  in  his  Naology.  He  says  (p.  121) 
that  “the  pillars  represented  the  sustaining 
power  of  the  ^eat  God.  The  flower  of  the 
lotus  or  water-lily  rises  from  a root  Rowing  at 
the  bottom  of  the  water,  and  maintains  its 
position  on  the  surface  by  its  columnar  stalk, 
which  becomes^  more  or  less  straight  as  occa- 
sion requires;  it  is  therefore  aptly  symbolical 
of  the  power  of  the  Almighty  constantly 
employea  to  secure  the  safety  of  all  the  world. 
The  chapiter  is  the  body  or  mass  of  the 
earth;  the  pomegranates,  fruits  remarkable 
for  the  number  of  their  seeds,  are  symbols 
of  fertility;  the  wreaths,  drawn  variously 
over  the  surface  of  the  chapiter  or  globe, 
indicate  the  courses  of  the  heavenly  bodies  in 
the  heavens  around  the  earth,  and  the  variety 
of  the  seasons.  The  pillars  were  properly 
placed  in  the  porch  or  portico  of  the  Temple, 
for  they  suggested  just  ideas  of  the  power  of 
the  Almighty,  of  the  entire  dependence  of  man 


It  was,  however,  Hutchinson  who  first  in- 
troduced the  symbolic  idea  of  the  pillars  into 
the  Masonic  system.  He  says:  “The  pillars 


PINCEAU 


PLOT 


569 


erected  at  the  porch  of  the  Temple  were  not 
only  ornamental,  but  also  carried  with  them 
an  emblematical  import  in  their  names:  Boaz 
being,  in  its  literal  translation,  in  thee  is 
strength;  and  Jachin,  it  shall  he  established, 
which,  by  a very  natural  transposition,  may 
be  put  thus:  O Lord,  thou  art  mighty,  and 
thy  power  is  established  from  everlasting  to 
everlasting.” 

Preston  subsequently  introduced  the  sym- 
bolism, considerably  enlarged,  into  his  system 
of  lectures.  He  adopted  the  reference  to  the 
pillars  of  fire  and  cloud,  which  is  still  retained. 

The  Masonic  symbolism  of  tlie  two  pillars 
may  be  considered,  without  going  into  minute 
details,  as  being  twofold.  First,  in  reference 
to  the  names  of  the  pillars,  they  are  symbols 
of  the  strength  and  stability  of  the  Institution; 
and  then  in  reference  to  the  ancient  pillars  of 
fire  and  cloud,  they  are  symbolic  of  our  de- 
pendence on  the  superintending  guidance  of 
the  Great  Architect  of  the  Universe,  by  which 
alone  that  strength  and  stabihty  are  secured. 

Pinceaii.  French,  a 'pencil;  but  in  the 
technical  language  of  French  Masonry  it  is  a 
pen.  Hence,  in  the  minutes  of  French  Lodges, 
tenir  le  pinceau  means  to  act  as  Secretary. 

Pine-Cone.  The  tops  or  points  of  the  rods 
of  deacons  are  often  surmounted  by  a pine- 
cone  or  pineapple.  This  is  in  imitation  of  the 
Thyrsus,  or  sacred  staff  of  Bacchus,  which  was 
a lance  or  rod  enveloped  in  leaves  of  ivy,  and 
having  on  the  top  a cone  or  apple  of  the  pine. 
To  it  sm'prising  virtues  were  attributed,  and 
it  was  introduced  into  the  Dionysiac  mysteries 
as  a sacred  symbol. 

Pinnacles.  Generally  ornamented  ter- 
minations much  used  in  Gothic  architecture. 
They  are  prominently  referred  to  in  the 
Eleventh  Degree  of  the  A.  A.  Scottish  Rite, 
where  the  pinnacles  over  the  three  gates  sup- 
port the  warning  to  all  evil-doers,  and  give 
evidence  of  the  certainty  of  punishment  fol- 
lowing crime. 

Pirlet.  The  name  of  a tailor  of  Paris,  who, 
in  1762,  organized  a body  called  “ Council  of 
Knights  of  the  East,”  in  opposition  to  the 
Council  of  Emperors  of  the  East  and  West. 

Pitaka.  (“Basket.”)  The  Bible  of  Bud- 
dhism, containing  116  volumes,  divided  into 
three  classes,  collectively  known  as  the  Trip- 
itaka  or  Pitakattayan,  that  is,  the  “Triple 
Basket”;  the  Soutras,  or  discourses  of  Bud- 
dha; the  Vinaga,  or  Discipline;  and  the  Ab- 
hadharma,  or  Metaphysics.  The  canon  was 
fixed  about  240  b.c.,  and  commands  a follow- 
ing of  more  than  one-third  of  the  human  race 
— the  estimates  vary  from  340,000,000  to 
500,000,000.  Masonically  considered,  this 
indeed  must  be  a great  Light  or  Trestle- 
Board,  if  it  is  the  guide  of  the  conduct  and 
practise  of  so  vast  a number  of  our  brethren; 
for  are  not  all  men  our  brethren? 

Pitdah.  (Heb.  m'JD.)  One  of  the  twelve 
stones  in  the  breastplate  of  the  high  priest,  of 
a yellow  color.  The  Sanskrit  for  yellow  is 
pita. 

^ Pitris.  Spirits.  Among  the  Hindus,  Pit- 
ris  were  spirits;  so  mentioned  in  the  Agrovr 


chada  Parikchai,  the  philosophical  compen- 
dium of  the  Hindu  spiritists,  a scientific  work 
giving  an  account  of  the  creation  and  the  Mer- 
caba,  and  finally  the  Zohar;  the  three  prin- 
cipal parts  of  which  treat  “of  the  attributes  of 
God,”  “of  the  world,”  and  “of  the  human 
soul.”  A fourth  part  sets  forth  the  relevancy 
of  souls  to  each  other,  and  the  evocation  of 
Pitris.  The  adepts  of  the  occult  sciences 
were  said  by  the  votaries  of  the  Pitris  of  India 
to  have  “entered  the  garden  of  delights.” 
(See  Parikchai,  Agrouchada;  also,  Indische 

Pius  vil.  On  the  13th  of  August,  1814, 
Pope  Pius  VII.  issued  an  edict  forbidding  the 
meetings  of  all  secret  societies,  and  especialty 
the  Freemasons  and  Carbonari,  under  heavy 
corporal  penalties,  to  which  were  to  be  added,, 
according  to  the  malignity  of  the  cases,  partial 
or  entire  confiscation  of  goods,  or  a pecuniary 
fine.  The  edict  also  renewed  the  bull  of  Clem- 
ent XII.,  by  which  the  punishment  of  death 
was  incurred  by  those  who  obstinately  per- 
sisted in  attending  the  meetings  of  Free- 
masons. 

Place.  In  strict  Masonic  ritualism  the 
positions  occupied  by  the  Master  and  Wardens 
are  called  statioris;^  those  of  the  other  officers, 
places.  This  distinction  is  not  observed  in 
the  higher  degrees.  (See  Stations.) 

Planche  Tracee.  The  name  by  which 
the  minutes  are  designated  in  French  Lodges. 
Literally,  planche  is  a board,  and  tracee,  delin- 
eated. The  planche  tracee  is  therefore  the 
board  on  which  the  plans  of  the  Lodge  have 
been  delineated. 

Plans  and  Designs.  The  plans  and  de- 
signs on  the  Trestle-Board  of  the  Master,  by 
which  the  building  is  erected,  are,  in  Specu- 
lative Masonry,  symbolically  referred  to  the 
moral  plans  and  designs  of  life  by  which  we 
are  to  construct  our  spiritual  temple,  and  in 
the  direction  of  which  we  are  to  be  instructed 
by  some  recognized  Divine  authority.  (See 
Trestle-Board.) 

Platonic  Academy.  See  Academy,  Pla- 
tonic. 

Plenty.  The  ear  of  corn,  or  sheaf  of  wheat, 
is,  in  the  Masonic  system,  the  symbol  of 
plenty.  In  ancient  iconography,  the  goddess 
Plenty  was  represented  % a young  nymph, 
crowned  with  flowers,  and  holding  in  the  right 
hand  the  horn  of  Amalthea,  the  goat  that 
suckled  Jupiter,  and  in  her  left  a bundle  of 
sheaves  of  wheat,  from  which  the  ripe  grain  isi 
falling  profusely  to  the  ground.  There  have 
been  some  differences  in  the  representation  of 
the  goddess  on  various  medals;  but,  as  Mont- 
faugon  shows,  the  ears  of  corn  are  an  indis- 
pensable part  of  the  symbolism.  (See  Shib- 
boleth.) 

Plot  Manuscript.  Dr.  Plot,  in  his  Nat- 
ural History  of  Sta ffordshire,  published  in  1686, 
speaks  of  “a  scrole  or  parchment  volume,”  in 
the  possession  of  the  Masons  of  the  seven- 
teenth century,  in  which  it  is  stated  that  the 
“charges  and  manners  were  after  perused  and 
approved  by  King  Henry  VI.”  Dr.  Oliver 
{Golden  Remains,^  iii.,  35)  thinks  that  Plot  hero 


570 


PLOT 


PLUMB 


referred  to  what  is  known  as  the  Leland  MS., 
which,  if  true,  would  be  a proof  of  the  au- 
thenticity of  that  document.  But  Oliver 
gives  no  evidence  of  the  correctness  of  his 
assumption.  It  is  more  probable  that  the 
manuscript  which  Dr.  Plot  loosely  quotes  has 
not  yet  been  recovered. 

Plot,  Robert,  M.D.  Born  in  1651,  and 
died  in  1696.  He  was  a Professor  of  Chemis- 
try at  Oxford,  and  Keeper  of  the  Ashmolean 
Museum,  to  which  position  he  had  been  ap- 
pointed by  Elias  Ashmole,  to  whom,  however, 
he  showed  but  little  gratitude.  Dr.  Plot  pub- 
lished, in  1686,  The  Natural  History  of  Staf- 
fordshire, a work  in  which  he  went  out  of  his 
way  to  attack  the  Masonic  institution.  An 
able  defense  against  this  attack  will  be  found 
in  the  third  volume  of  Oliver’s  Golden  Remains 
of  the  Early  Masonic  Writers.  The  work  of 
Dr.  Plot  is  both  interesting  and  valuable  to  the 
Masonic  student,  as  it  exhibits  the  condition 
of  Freemasonry  in  the  ktter  part  of  the  sev- 
enteenth century,  certainly,  if  not  at  a some- 
what earlier  period,  and  is  an  anticipated  an- 
swer to  the  assertions  of  the  iconoclasts  who 
would  give  Freemasonry  its  birth  in  1717. 
For  this  purpose,  I insert  so  much  of  his  ac- 
count as  refers  to  the  customs  of  the  society  in 
1686. 

“They  have  a custom  in  Staffordshire,  of 
admitting  men  into  the  Society  of  Freemasons, 
that  in  the  moorelands  of  this  county  seems  to 
be  of  greater  request  than  anywhere  else, 
though  I find  the  custom  spread  more  or  less 
all  over  the  nation;  for  here  I found  persons  of 
the  most  eminent  quality  that  did  not  disdain 
to  be  of  this  fellowship.  Nor,  indeed,  need 
they,  were  it  of  that  antiquity  and  honor,  that 
is  pretended  in  a large  parchment  volum  they 
have  amongst  them,  containing  the  history 
and  rules  of  the  Craft  of  Masonry.  Which  is 
there  deduced  not  only  from  sacred  writ,  but 
profane  story;  particularly  that  it  was  brought 
into  England  by  St.  Amphibal,  and  first  com- 
municated to  St.  Alban,  who  set  down  the 
charges  of  Masonry,  and  was  made  paymaster 
and  governor  of  the  king’s  works,  and  gave 
them  charges  and  manners  as  St.  Amphibal 
had  taught  him.  Which  were  after  con- 
firmed by  King  Athelstan,  whose  youngest 
son  Edwyn  loved  well  Masonry,  took  upon 
him  the  charges,  and  learned  the  manners,  and 
obtained  for  them  of  his  father  a free  charter. 
Whereupon  he  caused  them  to  assemble  at 
York,  and  to  bring  all  the  old  books  of  their 
Craft,  and  out  of  them  ordained  such  charges 
and  manners  as  they  then  thought  fit;  which 
charges  in  the  said  Schrole,  or  parchment  vol- 
um, are  in  part  declared;  and  thus  was  the 
Craft  of  Masonry  grounded  and  confirmed  in 
England.  It  is  also  there  declared  that  these 
charges  and  manners  were  after  perused  and 
approved  by  King  Henry  VI.  and  his  council, 
both  as  to  Masters  and  fellows  of  this  Right 
Worshipful  Craft. 

“Into  which  Society,  when  they  are  ad- 
mitted, they  call  a meeting  (or  Lodg,  as  they 
term  it  in  some  places), which  must  consist  at 
lest  of  five  or  six  of  the  ancients  of  the  Order, 


whom  the  candidates  present  with  gloves,  and 
so  likewise  to  their  wives,  and  entertain  with 
a collation,  according  to  the  custom  of  the 
place : this  ended,  they  proceed  to  the  admis- 
sion of  them,  which  chiefly  consists  in  the  com- 
munication of  certain  secret  signes,  whereby 
they  are  known  to  one  another  all  over  the 
nation,  by  which  means  they  have  mainte- 
nance whither  ever  they  travel,  for  if  any  man 
appear,  though  altogether  unknown,  that  can 
show  any  of  these  signs  to  a fellow  of  the  Soci- 
ety, whom  they  otherwise  caU  an  Accepted 
Mason,  he  is  obliged  presently  to  come  to  him, 
from  what  company  or  place  soever  he  be  in ; 
nay,  though  from  the  top  of  a steeple  (what 
hazard  or  inconvenience  soever  he  run),  to 
know  his  pleasure  and  assist  him;  viz.,  if  he 
want  work,  he  is  bound  to  find  him  some;  or 
if  he  cannot  do  that,  to  give  him  mony,  or 
otherwise  support  him  till  work  can  be  had, 
which  is  one  of  their  articles;  and  it  is  an- 
other, that  they  advise  the  masters  they  work 
for  according  to  the  best  of  their  skill,  ac- 
quainting them  with  the  goodness  or  badness 
of  their  materials,  and  if  they  be  any  way  out 
in  the  contrivance  of  the  buildings,  modestly 
to  rectify  them  in  it,  that  Masonry  be  not  dis- 
honored; and  many  such  like  that  are  com- 
monly known;  but  some  others  they  have  (to 
which  they  are  sworn  after  their  fashion)  that 
none  know  but  themselves.”  (Nat.  Hist,  of 
Staffordshire,  ch.  viii.,  p.  316.) 

Plumb.  An  instrument  used  by  Opera- 
tive Masons  to  erect  perpendicular  fines,  and 
adopted  in  Speculative  Masonry  as  one  of  the 
working-tools  of  a Fellow-Craft.  It  is  a sym- 
bol of  rectitude  of  conduct,  and  inculcates 
that  integrity  of  fife  and  undeviating  course 
of  moral  uprightness  which  can  alone  dis- 
tinguish the  good  and  just  man.  As  the  oper- 
ative workman  erects  his  temporal  building 
with  strict  observance  of  that  plumb-line, 
which  will  not  permit  him  to  deviate  a hair’s 
breadth  to  the  right  or  to  the  left,  so  the  Spec- 
ulative Mason,  guided  by  the  unerring  prin- 
ciples of  right  and  truth  inculcated  in  the  sym.- 
bolic  teachings  of  the  same  implement,  is 
steadfast  in  the  pursuit  of  truth,  neither  bend- 
ing beneath  the  frowns  of  adversity  nor  yield- 
ing to  the  seductions  of  prosperity. 

To  the  man  thus  just  and  upright,  the  Scrip- 
tures attribute,  as  necessary  parts  of  his  char- 
acter, kindness  and  liberality,  temperance  and 
moderation,  truth  and  wisdom;  and  the  Pagan 
poet  Horace  (fib.  iii.,  od.  3)  pays,  in  one  of  his 
most  admired  odes,  an  eloquent  tribute  to  the 
stern  immutability  of  the  man  who  is  upright 
and  tenacious  of  purpose. 

It  is  worthy  of  notice  that,  in  most  lan- 
guages, the  word  which  is  used  in  a direct 
sense  to  indicate  straightness  of  course  or  per- 
pendicularity of  position,  is  also  employed  in 
a figurative  sense  to  express  uprightness  of 
conduct.  Such  are  the  Latin  “rectum,” 
which  signifies  at  the  same  time  a right  line 
and  honesty  or  integrity;  the  Greek,  op^6<i, 
which  means  straight,  standing  upright,  and 
also  equitable,  just,  true;  and  the  Hebrew 
tsedek,  which  in  a physical  sense  denotes  right- 


PLUMB-LINE 


POINTED 


571 


ness,  straightness,  and  in  a moral,  what  is  right 
and  just.  Our  own  word  RIGHT  partakes  of 
this  peculiarity,  right  being  not  wrong,  as  well 
as  not  crooked. 

As  to  the  name,  it  may  be  remarked  that 
-plumb  is  the  word  used  in  Speculative  Ma- 
somy.  Webster  says  that  as  a noun  the  word 
is  seldom  used  except  in  composition.  Its 
constant  use,  therefore,  in  Masonry,  is  a pe- 
culiarity. 

Plumb-Line.  A line  to  which  a piece  of 
lead  is  attached  so  as  to  make  it  hang  per- 
pendicularly. The  plumb-line,  some- 
times called  simply  the  line,  is  one  of 
the  working-tools  of  the  Past  Master. 
According  to  Preston,  it  was  one  of  the 
instruments  of  Masonry  which  was  pre- 
sented to  the  Master  of  a Lodge  at  his 
installation,  and  he  defines  its  sym- 
bolism as  follows : ‘‘  The  line  teaches  the 
criterion  of  rectitude,  to  avoid  dissimu- 
lation in  conversation  and  action,  and 
to  direct  our  steps  in  the  path  which 
leads  to  immortality.”  This  idea  of 
the  immortal  life  was  always  connected  in 
symbology  with  that  of  the  perpendicular — 
something  that  rose  directly  upward.  Thus 
in  the  primitive  church,  the  worshiping  Chris- 
tians stood  up  at  prayer  on  Sunday,  as  a refer- 
ence to  the  Lord’s  resurrection  on  that  day. 
This  symbolism  is  not,  however,  preserved  in 
the  verse  of  the  prophet  Amos  (vii.  7),  which 
is  read  in  this  country  as  the  Scripture  pas- 
sage of  the  Second  Degree,  where  it  seems 
rather  to  refer  to  the  strict  justice  which  God 
will  apply  to  the  people  of  Israel.  It  there 
coincides  with  the  first  Masonic  defini- 
tion that  the  fine  teaches  the  criterion 
of  moral  rectitude. 

Plumb-Rule.  A narrow  board, 
having  a plumb-line  suspended  from 
its  top  and  a perpendicular  mark 
through  its  middle.  It  is  one  of  the 
working-tools  of  a Fellow-Craft,  but 
in  Masonic  language  is  called  the 
Plumb,  which  see. 

Plurality  of  Votes.  See  Majority. 

Poetry  of  Masonry.  Although  Freema- 
sonry has  been  distinguished  more  than  any 
other  single  institution^  for  the  number  of 
verses  to  which  it  has  given  birth,  it  has  not 
produced  any  poetry  of  a very  high  order, 
except  a few  lyrical  effusions.  Rime,  al- 
though not  always  of  transcendent  merit,  has 
been  a favorite  form  of  conveying  its  instruc- 
tions. The  oldest  of  the  Constitutions,  that 
known  as  the  HalliweU  or  Regius  MS.,  is 
written  in  verse;  and  almost  all  the  early 
catechisms  of  the  degrees  were  in  the  form  of 
rime,  which,  . although  often  doggerel  in 
character,  served  as  a convenient  method  of 
assisting  the  memory.  But  the  imagination, 
which  might  have  been  occupied  in  the  higher 
walks  of  poetry,  seems  in  Freemasonry  to  have 
been  expended  in  the  construction  of  its  sym- 
bolism, which  may,  however,  be  considered 
often  as  the  results  of  true  poetic  genius. 
There  are,  besides  the  songs,  of  which  the 
number  in  all  languages  is  very  great,  an 


abundance  of  prologues  and  epilogues,  of  odes 
and  anthems,  some  of  which  are  not  discred- 
itable to  their  authors  or  to  the  Institution. 
But  there  are  very  few  poems  on  Masonic 
subjects  of  any  length.  The  French  have  in- 
dulged more  than  any  other  nation  in  this  sort 
of  composition,  and  the  earliest  Masonic  poem 
known  is  one  published  at  Frankfort,  1756, 
with  the  title  of  Noblesse  des  Franc-Magons 
ou  Institution  de  leur  Societe  avant  le  deluge 
universel  et  de  son  renouvellement  apres  le 
Deluge. 

It  was  printed  anonymously,  but  the  au- 
thorship of  it  is  attributed  to  M.  Jartigue.  It 
is  a transfer  to  verse  of  aU  the  Masonic  myths 
contained  in  the  “Legend  of  the  Craft”  and 
the  traditional  history  of  Anderson.  Neither 
the  material  nor  the  execution  exempt  the 
author  from  Horace’s  denunciation  of  poetic 
mediocrity. 

Pointed  Cubical  Stone.  The  “Broached 
Thurnel”  {q.  v.)  mentioned  by  Dr.  Oliver  and 
others  in  the  Tracing-Board  of  an  Entered 
Apprentice,  and  known  to  the  French  Mason 
as  the  pierre  cubique,  has  an  ax  inserted  in 
the  apex.  Bro.  William  S.  Rockwell  consid- 
ered this  feature  in  the  Tracing-Board  re- 
markable and  suggestive  of  curious  reflections, 
and  thus  reasoned:  “The  cubic  stone  pointed 
with  an  axe  driven  into  it,  is  strikingly  similar 
to  a peculiar  hieroglyphic  of  the  Egyptians. 


The  name  of  one  of  their  gods  is  written  with  a 
determinative  sign  affixed  to  it,  consisting  of  a 
smooth  rectangular  stone  with  a knife  over  it; 
but  the  most  singular  portion  of  the  circum- 
stance is,  that  this  hieroglyphic,  which  is  read 
by  Egyptologists,  Seth,  is  the  symbol  of  false- 
hood and  error,  in  contradistinction  to  the 
rough  (Brute)  stone,  which  is  the  symbol  of 
faith  and  truth.  The  symbol  of  error  was  the 
soft  stone,  which  could  be  cut;  the  symbol  of 
truth,  the  hard  stone,  on  which  no  tool  could 
be  used.” 

Seth  is  the  true  Egyptian  name  of  the  god 
known  afterward  by  the  name  of  Typhon,  at 
one  time  devoutly  worshiped  and  profoundly 
venerated  in  the  culminating  epoch  of  the 
Pharaonic  empire,  as  the  monuments  of  Kar- 
nac  and  Medinet-Abou  testify.  But  in  time 
his  worship  was  overthrown,  his  shrines  dese- 
crated, his  name  and  titles  chiseled  from  the 
monumental  granite,  and  he  himself,  from 
being  venerated  as  the  giver  of  life  and  bless- 
ings to  the  rulers  of  Egypt,  de^aded  from  his 
position,  treated  as  a destroying  demon,  and 
shunned  as  the  personification  of  evil.  This 
was  not  long  before  the  exode  of  the  children 
of  Israel.  Seth  was  the  father  of  Judaeus  and 
Palestinus,  is  the  god  of  the  Semitic  tribes  who 


572 


POINTS 


POINTS 


rested  on  the  seventh  day,  and  bears  the 
swarthy  complexion  of  the  hated  race.  Seth 
is  also  known  by  other  names  in  the  hiero- 
glyphic legends,  among  the  most  striking  of 
which  is  Bar,  that  is  Bal,  known  to  us  in  sa- 
cred history  as  the  fatal  stumbling-block  of 
idolatry  to  the  Jewish  people.  (See  Triangle 
and  Square.)  [C.  T.  McClenachan.] 

Points.  In  the  Old  Constitutions  known  as 
the  Halliwell  or  Regius  MS.,  there  are  fifteen 
regulations  which  are  called  'points.  The  fif- 
teen articles  which  precede  are  said  to  have 
been  in  existence  before  the  meeting  at  York, 
and  then  only  collected  after  search,  while  the 
fifteen  points  were  then  enacted.  Thus  we 
are  told — 

“ Fifteen  artyculus  they  there  sougton,  (sought, 

found  out,) 

And  fifteen  poyntys  there  they  wrogton,  (wrought, 

enacted.)" 

The  points  referred  to  in  the  ritualistic 
phrase,  “arts,  parts,  and  points  of  the  hidden 
mysteries  of  Masonry,”  are  the  rules  and  reg- 
ulations of  the  Institution.  Phillips’s  Nexo 
World  of  Words  (edit.  1706)  defines  point  as 
“an  head  or  chief  matter.”  It  is  in  this  sense 
that  we  speak  of  the  “points  of  Masonry.” 

Points  of  Entrance,  Perfect.  In  the 
earliest  lectures  of  the  last  century  these  were 
called  “Principal  Points.”  The  designation 
of  them  as  “Perfect  Points  of  Entrance”  was 
of  a later  date.  They  are  described  both  in 
the  English  and  the  American  systems.  Their 
specific  names,  and  their  allusion  to  the  four 
cardinal  virtues,  are  the  same  in  both;  but  the 
verbal  explanations  differ,  although  not  sub- 
stantially. They  are  so  called  because  they 
refer  to  four  important  points  of  the  initia- 
tion. The  Guttural  refers  to  the  entrance 
upon  the  penal  responsibilities;  the  Pectoral, 
to  the  entrance  into  the  Lodge;  the  Manual, 
to  the  entrance  on  the  covenant;  and  the 
Pedal,  to  the  entrance  on  the  instructions  in 
the  northeast. 

Points  of  Fellowship,  Five.  There  are 
duties  owing  by  every  Mason  to  his  breth- 
ren, which,  from  their  symbolic  allusion  to 
certain  points  of  the  body,  and  from  the  lesson 
of  brotherly  love  which  they  teach,  are  called 
the  “Five  Points  of  Fellowship.”  They  are 
symbolically  illustrated  in  the  Third  Degree, 
and  have  been  summed  up  by  Oliver  as  “as- 
sisting a brother  in  his  distress,  supporting 
him  in  his  virtuous  undertakings,  praying  for 
his  welfare,  keeping  inviolate  his  secrets,  and 
vindicating  his  reputation  as  well  in  his  ab- 
sence as  in  his  presence.”  (Landm.,  i.,  185.) 

Cole,  in  the  Freemasons'  Library  (p.  190), 
gives  the  same  ideas  in  diffuser  language,  as 
follows: 

“First.  When  the  necessities  of  a brother 
call  for  my  aid  and  support,  I will  be  ever 
ready  to  lend  him  such  assistance,  to  save  him 
from  sinking,  as  may  not  be  detrimental  to 
myself  or  connections,  if  I find  him  worthy 
thereof. 

“Second.  Indolence  shall  not  cause  my 
footsteps  to  halt,  nor  wrath  turn  them  aside; 


but  forgetting  every  selfish  consideration,  I 
will  be  ever  swift  of  foot  to  serve,  help,  and 
execute  benevolence  to  a fellow-creature  in 
distress,  and  more  particularly  to  a brother 
Mason. 

“Third.  When  I offer  up  my  ejaculations 
to  Almighty  God,  a brother’s  welfare  I will 
remember  as  my  own;  for  as  the  voices  of 
babes  and  sucklings  ascend  to  the  Throne  of 
Grace,  so  most  assuredly  wiU  the  breathings  of 
a fervent  heart  arise  to  the  mansions  of  bliss, 
as  our  prayers  are  certainly  required  of  each 
other. 

“Fourth.  A brother’s  secrets,  delivered  to 
me  as  such,  I will  keep  as  I would  my  own;  as 
betraying  that  trust  might  be  doing  him  the 
^eatest  injury  he  could  sustain  in  this  mortal 
life;  nay,  it  would  be  like  the  villany  of  an 
assassin,  who  lurks  in  darkness  to  stab  his  ad- 
versary, when  unarmed  and  least  prepared  to 
meet  an  enemy. 

“Fifth.  A brother’s  character  I will  support 
in  his  absence  as  I would  in  his  presence:  I 
will  not  wrongfully  revile  him  myself,  nor  will 
I suffer  it  to  be  done  by  others,  if  in  my  power 
to  prevent  it.” 

The  enumeration  of  these  Points  by  some 
other  more  recent  authorities  differs  from 
Cole’s,  apparently,  only  in  the  order  in  which 
the  Points  are  placed.  The  latter  order  is 
given  as  foUows  in  Mackey’s  Lexicon  of  Free- 
masonry: 

“First.  Indolence  should  not  cause  our 
footsteps  to  halt,  or  wrath  turn  them  aside; 
but  with  eager  alacrity  and  swiftness  of  foot, 
we  should  press  forward  in  the  exercise  of 
charity  and  kindness  to  a distressed  fellow- 
creature. 

“Secondly.  In  our  devotions  to  Almighty 
God,  we  should  remember  a brother’s  welfare 
as  our  own;  for  the  prayers  of  a fervent  and 
sincere  heart  will  find  no  less  favor  in  the  sight 
of  Heaven,  because  the  petition  for  self  is 
mingled  with  aspirations  of  benevolence  for  a 
friend. 

“Thirdly.  When  a brother  intrusts  to  our 
keeping  the  secret  thoughts  of  his  bosom,  pru- 
dence and  fidelity  should  place  a sacred  seal 
upon  our  lips,  lest,  in  an  unguarded  moment, 
we  betray  the  solemn  trust  confided  to  our 
honor. 

“Fourthly.  When  adversity  has  visited  our 
brother,  and  his  calamities  call  for  our  aid,  we 
should  cheerfully  and  liberally  stretch  forth 
the  hand  of  kindness,  to  save  him  from  sink- 
ing, and  to  relieve  his  necessities. 

“Fifthly.  While  with  candor  and  kindness 
we  should  admonish  a brother  of  his  faults,  we 
should  never  revile  his  character  behind  his 
back,  but  rather,  when  attacked  by  others, 
support  and  defend  it.” 

The  difference  here  is  apparently  only  in  the 
order  of  enumeration,  but  really  there  is  an  im- 
portant difference  in  the  symbols  on  which  the 
instructions  are  founded.  In  the  old  system, 
the  symbols  are  the  hand,  the  foot,  the  knee, 
the  breast,  and  the  back.  In  the  new  system, 
the  first  symbol  or  the  hand  is  omitted,  and  the 
mouth  and  the  ear  substituted.  There  is  no 


POINTS 


POINT 


573 


doubt  that  this  omission  of  the  first  and  in- 
sertion of  the  last  are  innovations,  which 
sprung  up  in  1842  at  the  Baltimore  Conven- 
tion, and  the  enumeration  given  by  Cole  is 
the  old  and  genuine  one,  which  was  originally 
taught  in  England  by  Preston,  and  in  this 
country  by  Webb. 

Points,  The  Five.  See  Chromatic  Calen- 
dar. 

Points,  Twelve  Grand.  See  Twelve  Origi- 
nal Points  of  Masonry. 

Point  within  a Circle.  This  is  a symbol 
of  great  interest  and  importance,  and  brings 
us  into  close  connection  with  the  early  sym- 
bolism of  the  solar  orb  and  the  universe,  which 
was  predominant  in  the  ancient  sun-worship. 
The  lectures  of  Freemasonry  give  what  mod- 
ern Monitors  have  made  an  exoteric  explana- 
tion of  the  symbol,  in  telling  us  that  the  point 
represents  an  individual  brother,  the  circle  the 
boundary  line  of  his  duty  to  God  and  man,  and 
the  two  perpendicular  parallel  lines  the  patron 
saints  of  the  Order — St.  John  the  Baptist  and 
St.  John  the  Evangelist. 

But  that  this  was  not  always  its  symbolic 
signification,  we  may  collect  from  the  true  his- 
tory of  its  connection  with  the  phallus  of  the 
Ancient  Mysteries.  The  phallus,  as  I have 
already  shown  under  the  word,  was  among  the 
Egyptians  the  symbol  of  fecundity,  expressed 
by  the  male  generative  principle.  It  was 
communicated  from  the  rites  of  Osiris  to  the 
religious  festivals  of  Greece.  Among  the 
Asiatics  the  same  emblem,  under  the  name  of 
lingam,  was,  in  connection  with  the  female 
principle,  worshiped  as  the  symbols  of  the 
Great  Father  and  Mother,  or  producing  causes 
of  the  human  race,  after  their  destruction  by 
the  deluge.  On  this  subject.  Captain  Wilford 
{Asiat.  Res.)  remarks  “that  it  was  believed  in 
India,  that,  at  the  general  deluge,  everything 
was  involved  in  the  common  destruction  ex- 
cept the  male  and  female  principles,  or  organs 
of  generation,  which  were  destined  to  produce 
a new  race,  and  to  repeople  the  earth  when  the 
waters  had  subsided  from  its  surface.  The 
female  principle,  symbolized  by  the  moon,  as- 
sumed the  form  of  a lunette  or  crescent;  while 
the  male  principle,  symbolized  by  the  sun,  as- 
suming the  form  of  the  lingam,  placed  himself 
erect  in  the  center  of  the  lunette,  like  the  mast 
of  a ship.  The  two  principles,  in  this  united 
form,  floated  on  the  surface  of  the  waters  dur- 
ing the  period  of  their  prevalence  on  the  earth; 
and  thus  became  the  progenitors  of  a new  race 
of  men.”  Here,  then,  was  the  first  outline  of 
the  point  within  a circle,  representing  the  prin- 
ciple of  fecundity,  and  doubtless  the  symbol, 
connected  with  a different  history,  that, 
namely,  of  Osiris,  was  transmitted  by  the  In- 
dian philosophers  to  Egypt,  and  to  the  other 
nations,  who  derived,  as  I have  elsewhere 
shown,  all  their  rites  from  the  East. 

It  was  in  deference  to  this  symbolism  that, 
as  Higgins  remarks  {Anacal.,  ii.,  306),  circular 
temples  were  in  the  very  earliest  ages  univer- 
sally erected  in  cyclar  numbers  to  do  honor  to 
the  Deity. 

In  India,  stone  circles,  or  rather  their  ruins. 


are  everywhere  found;  among  the  oldest  of 
which,  according  to  Moore  (Panth.,  242),  is 
that  of  Dipaldiana,  and  whose  execution  will 
compete  with  that  of  the  Greeks.  In  the  old- 
est monuments  of  the  Druids  we  find,  as  at 
Stonehenge  and  Abury,  the  circle  of  stones. 
In  fact,  all  the  temples  of  the  Druids  were  cir- 
cular, with  a single  stone  erected  in  the  center. 
A Druidical  monument  in  Pembrokeshire, 
called  Y Cromlech,  is  described  as  consisting 
of  several  rude  stones  pitched  on  end  in  a cir- 
cular order,  and  in  the  midst  of  the  circle  a 
vast  stone  placed  on  several  pillars.  Near 
Keswick,  in  Cumberland,  says  Oliver  {Signs 
and  Symbols,  174),  is  another  specimen  of  this 
Druidical  symbol.  On  a hill  stands  a circle  of 
forty  stones  placed  perpendicularly,  of  about 
five  feet  and  a half  in  height,  and  one  stone  in 
the  center  of  greater  altitude. 

Among  the  Scandinavians,  the  hall  of  Odin 
contained  twelve  seats,  disposed  in  the  form  of 
a circle,  for  the  principal  gods,  with  an  ele- 
vated seat  in  the  center  for  Odin.  Scandina- 
vian monuments  of  this  form  are  still  to  be 
found  in  Scania,  Zealand,  and  Jutland. 

But  it  is  useless  to  multiply  examples  of  the 
prevalence  of  this  symbol  among  the  ancients. 
And  now  let  us  apply  this  knowledge  to  the 
Masonic  symbol. 

We  have  seen  that  the  phallus  and  the  point 
within  a circle  come  from  the  same  source,  and 
must  have  been  identical  in  signification. 
But  the  phaUus  was  the  symbol  of  fecundity, 
or  the  male  generative  principle,  which  by 
the  ancients  was  supposed  to  be  the  sun  (they 
looking  to  the  creature  and  not  to  the  Creator), 
because  by  the  sun’s  heat  and  light  the  earth  is 
made  prolific,  and  its  productions  are  brought 
to  maturity.  The  point  within  the  circle  was 
then  originally  the  symbol  of  the  sun;  and  as 
the  lingam  of  India  stood  in  the  center  of  the 
lunette,  so  it  stands  within  the  center  of  the 
Universe,  typified  by  the  circle,  impregnating 
and  vivifying  it  with  its  heat.  And  thus  the 
astronomers  have  been  led  to  adopt  the  same 
figure  as  their  symbol  of  the  sun. 

Now  it  is  admitted  that  the  Lodge  repre- 
sents the  world  or  the  universe,  and  the  Master 
and  Wardens  within  it  represent  the  sun  in 
three  positions.  Thus  we  arrive  at  the  true 
interpretation  of  the  Masonic  symbolism  of 
the  point  within  the  circle.  It  is  the  same 
thing,  but  under  a different  form,  as  the  Mas- 
ter and  Wardens  of  a Lodge.  The  Master  and 
Wardens  are  symbols  of  the  sun,  the  Lodge  of 
the  universe,  or  world,  just  as  the  point  is  the 
symbol  of  the  same  sun,  and  the  surrounding 
circle  of  the  universe. 

*An  addition  to  the  above  may  be  given,  by 
referring  to  one  of  the  oldest  symbols  among 
the  Egyptians,  and  found  upon  their  monu- 
ments, which  was  a circle  centered  by  an 
A U M,  supported  by  two  erect  parallel  ser- 
pents; the  circle  being  expressive  of  the  col- 
lective people  of  the  world,  protected  by  the 
parallel  attributes,  the  Power  and  Wisdom  of 


* From  this  point  the  article  is  by  C.  T.  Mc- 
Clenachan. 


574 


POLAND 


POLYCHRONICON 


the  Creator.  The  Alpha  and  Omega,  or  the 
representing  the  Egyptian  omnipo- 
tent God,  surrounded  by  His  creation,  having 
for  a boundary  no  other  limit  than  what  may 
come  within  his  boundless  scope,  his  Wisdom 
and  Power.  At  times  this  circle  is  represented 


by  the  Ananta  (Sanskrit,  eternity)^  a serpent 
with  its  tail  in  its  mouth.  The  parallel  ser- 
pents were  of  the  cobra  species. 

It  has  been  suggestively  said  that  the  Ma- 
sonic symbol  refers  to  the  circuits  or  cir- 
cumambulation  of  the  initiate  about  the 
sacred  Altar,  which  supports  the  three  Great 
Lights  as  a central  point,  while  the  brethren 
stand  in  two  parallel  lines. 

Poland.  Freemasonry  was  introduced  into 
Poland,  in  1736,  by  the  Grand  Lodge  of  Eng- 
land; but  in  1739  the  Lodges  were  closed  in 
consequence  of  the  edict  of  King  Augustus  II., 
who  enforced  the  bull  of  Pope  Clement  XII. 
From  1742  to  1749  Masonry  was  revived  and 
several  Lodges  erected,  which  flourished  for  a 
time,  but  afterward  fell  into  decay.  In  1766 
Count  Mosrynski  sought  to  put  it  on  a better 
footing,  and  in  1769  a Grand  Lodge  was 
formed,  of  which  he  was  chosen  Grand  Master. 
The  Grand  Lodge  of  England  recognized  this 
body  as  a Provincial  Grand  Lodge.  On  the 
first  division  of  Poland,  the  labors  of  the 
Grand  Lodge  were  suspended;  but  they  were 
revived  in  1773  by  Count  Bruhl,  who  intro- 
duced the  ritual  of  the  Strict  Observance,  es- 
tablished several  new  Lodges,  and  acknowl- 
edged the  supremacy  of  the  United  Lodges  of 
Germany.  There  was  a Lodge  in  Warsaw, 
working  in  the  French  Rite,  under  the  au- 
thority of  the  Grand  Orient  of  France,  and  an- 
other under  the  English  system.  These  dif- 
ferences of  Rites  created  many  dissensions, 
but  in  August,  1781,  the  Lodge  Catherine  of 
the  North  Star  received  a Warrant  as  a Pro- 
vincial Grand  Lodge,  and  on  December  27th 
of  the  same  year  the  body  was  organized,  and 
Ignatius  Pococki  elected  Grand  Master  of  all 
Polish  and  Lithuanian  Lodges,  the  English 


system  being  provisionally  adopted.  In  1794, 
with  the  dissolution  of  the  kingdom,  the 
Lodges  in  the  Russian  and  Austrian  portions 
of  the  partition  were  suppressed,  and  those 
only  in  Prussian  Poland  continued  their  ex- 
istence. Upon  the  creation,  by  Napoleon,  of 
the  Grand  Duchy  of  Warsaw,  a Grand  Orient 
of  Poland  was  immediately  established.  This 
body  continued  in  operation  until  1823,  with 
more  than  forty  Lodges  under  its  obedience. 
In  November  of  that  year  the  Order  was  inter- 
dicted in  consequence  of  the  ukase  of  the  Em- 
peror Alexander  prohibiting  all  secret  societies, 
and  all  the  Lodges  were  thereon  closed.  Dur- 
ing the  revolt  of  1830  a few  Lodges  arose,  but 
they  lasted  only  until  the  insurrection  was 
suppressed. 

Politics.  There  is  no  charge  more  fre- 
quently made  against  Freemasonry  than  that 
of  its  tendency  to  revolution,  and  conspiracy, 
and  to  political  organizations  which  may  af- 
fect the  peace  of  society  or  interfere  with  the 
rights  of  governments.  It  was  the  substance 
of  aU  BarrueFs  and  Robison’s  accusations, 
that  the  Jacobinism  of  France  and  Germany 
was  nurtured  in  the  Lodges  of  those  countries; 
it  was  the  theme  of  all  the  denunciations  of 
the  anti-Masons  of  America,  that  the  Order 
was  seeking  a political  ascendancy  and  an 
undue  influence  over  the  government;  it  has 
been  the  unjust  accusation  of  every  enemy  of 
the  Institution  in  aU  times  past,  that  its  ob- 
ject and  aim  is  the  possession  of  power  and 
control  in  the  affairs  of  state.  It  is  in  vain 
that  history  records  no  instance  of  this  unlaw- 
ful connection  between  Freemasonry  and  pol- 
itics; it  is  in  vain  that  the  libeler  is  directed 
to  the  Ancient  Constitutions  of  the  Order, 
which  expressly  forbid  such  connection;  the 
libel  is  still  written,  and  Masonry  is  again  and 
again  condemned  as  a political  club. 

Polkal.  A significant  word  in  the  high 
degrees,  which  means  altogether  separated,  in 
allusion  to  the  disunited  condition  of  the  Ma- 
sonic Order  at  the  time,  divided  as  it  was  into 
various  and  conflicting  rites.  The  word  is 
corrupted  from  palcol,  and  is  derived  from  the 
radical  7D,  pal,  which,  as  Gesenius  says,  every- 
where implies  separation,  and  the  adverbial 
72,  kol,  wholly,  altogether. 

Polychronicon.  Ranulf  Higden,  a monk 
of  Chester,  wrote,  about  1350,  under  this  title 
a Latin  chronicle,  which  was  translated  into 
English  in  1387  by  John  Trevisa,  and  pub- 
lished by  William  Caxton,  in  1482,  as  The 
Polychronicon;  “conteynyng  the  Berynges 
and  Dedes  of  many  Tymes.”  Another  edition 
was  published  (though,  perhaps,  it  was  the 
same  book  with  a new  title)  by  Wynkyn  de 
Woorde,  in  1485,  as  PoUcronicon,  in  which 
hooke  ben  comprysed  hryefly  many  wonderful 
hystoryes,  Englished  by  one^  Trevisa,^  vicarye  of 
Barkley,  etc.,  a copy  of  which  sold  in  1857  for 
£37.  There  was  another  translation  in  the 
same  century  by  an  unknown  author.  ^ The 
two  translations  made  the  book  familiar  to 
the  English  public,  with  whom  it  was  at  one 
time  a favorite  work.  It  was  much  used  by 
the  compiler  or  compilers  of  the  Old  Consti- 


POMEGRANATE 


PONTIFF 


575 


tutions  now  known  as  the  Cooke  Manuscript, 
Indeed,  there  is  very  little  doubt  that  the 
writers  of  the  old  Masonic  records  borrowed 
from  the  Polychronicon  many  of  their  early 
legends  of  Masonry.  In  1865  there  was  pub- 
lished at  London,  under  the  authority  of  the 
Master  of  the  Rolls,  an  edition  of  the  original 
Latin  chronicle,  with  both  the  English  trans- 
lations, that  of  Trevisa  and  that  of  the  un- 
known writer. 

Pomegranate.  The  pomegranate,  as  a 
symbol,  was  known  to  and  highly  esteemed  by 
the  nations  of  antiquity.  In  the  description 
of  the  pillars  which  stood  at  the  porch  of  the 
Temple  (see  1 Kings  vii.  15),  it  is  said  that  the 
artificer  “made  two  chapiters  of  molten  brass 
to  set  upon  the  tops  of  the  pillars.’’  Now  the 
Hebrew  word  caphtorim,  which  has  been  trans- 
lated “chapiters,”  and  for  which,  in  Amos  ix. 
1,  the  word  “lintel”  has  been  incorrectly  sub- 
stituted (though  the  marginal  reading  cor- 
rects the  error),  signifies  an  artificial  large 
pomegranate,  or  globe.  The  original  meaning 
is  not  preserved  in  the  Septuagint,  which  has 
a^aipoaryp,  nor  in  the  Vulgate,  which  uses 
“sphaerula,”  both  meaning  simply  “a  round 
ball.”  But  Josephus,  in  his  Antiquities,  has 
kept  to  the  literal  Hebrew.  It  was  customary 
to  place  such  ornaments  upon  the  tops  or 
heads  of  columns,  and  in  other  situations. 
The  skirt  of  Aaron’s  robe  was  ordered  to  be 
decorated  with  golden  bells  and  pomegranates, 
and  they  were  among  the  ornaments  fixed 
upon  the  golden  candelabra.  There  seems, 
therefore,  to  have  been  attached  to  this  fruit 
some  mystic  signification,  to  which  it  is  in- 
debted for  the  veneration  thus  paid  to  it.  If 
so,  this  mystic  meaning  should  be  traced  into 
Spurious  Freemasonry;  for  there,  after  all,  if 
there  be  any  antiquity  in  our  Order,  we  shall 
find  the  parallel  of  all  its  rites  and  ceremonies. 

The  Syrians  at  Damascus  worshiped  an 
idol  which  they  called  Rimmon.  This  was 
the  same  idol  that  was  worshiped  by  Naaman 
before  his  conversion,  as  recorded  in  the  Sec- 
ond Book  of  Kings.  The  learned  have  not  been 
able  to  agree  as  to  the  nature  of  this  idol, 
whether  he  was  a representation  of  Helios  or 
the  Sun,  the  god  of  the  Phoenicians,  or  of 
Venus,  or  according  to  Grotius,  in  his  com- 
mentary on  the  passage  in  Kings,  of  Saturn,  or 
what,  according  to  Statius,  seems  more  prob- 
able, of  Jupiter  Cassius.  But  it  is  sufficient 
for  the  present  purpose  to  know  that  Rimmon 
is  the  Hebrew  and  Syriac  for  pomegranate. 

Cumberland,  the  learned  Bishop  of  Peter- 
borough {Orig.Gent.  Ant.,  p.  60),  quotes  Achil- 
les Statius,  a converted  Pagan,  and  Bishop  of 
Alexandria,  as  saying  that  on  Mount  Cas- 
sius (which  Bochart  places  between  Canaan 
and  Egypt)  there  was  a temple  wherein  Jupi- 
ter’s image  held  a pomegranate  in  his  hand, 
which  Statius  goes  on  to  say,  “had  a mystical 
meaning.”  Sanconiathon  thinks  this  temple 
was  built  by  the  descendants  of  the  Cabiri. 
Cumberland  attempts  to  explain  this  mystery 
thus:  “Agreeably  hereunto  I guess  that  the 
pomegranate  in  the  hand  of  Jupiter  or  Juno, 
(because,  when  it  is  opened,  it  discloses  a 


great  nurnber  of  seeds,)  signified  only,  that 
those  deities  were,  being  long-lived,  the  parents 
of  a great  many  children,  and  families  that 
soon  grew  into  nations,  which  they  planted  in 
large  possessions,  when  the  world  was  newly 
begun  to  be  peopled,  by  giving  them  laws  and 
other  useful  inventions  to  make  their  lives 
comfortable.” 

Pausanias  {Corinthiaca,  p.  59)  says  he  saw, 
not  far  from  the  ruins  of  Mycense,  an  image  of 
Juno  holding  in  one  hand  a scepter,  and  in  the 
other  a pomegranate;  but  he  likewise  declines 
assigning  any  explanation  of  the  emblem, 
merely  declaring  that  it  was  airopprjroTepos 
\6yo5 — “a  forbidden  mystery.”  That  is,  one 
which  was  forbidden  by  the  Cabiri  to  be  di- 
vulged. 

In  the  festival  of  the  Thesmophoria,  ob- 
served in  honor  of  the  goddess  Ceres,  it  was 
held  unlawful  for  the  celebrants  (who  were 
women)  to  eat  the  pomegranate.  Clemens 
Alexandrinus  assigns  as  a reason,  that  it  was 
supposed  that  this  fruit  sprang  from  the  blood 
of  Bacchus. 

Bryant  (Anc.  Myth.,  iii.,  237)  says  that  the 
Ark  was  looked  upon  as  the  mother  of  man- 
kind, and  on  this  account  it  was  figured  under 
the  semblance  of  a pomegranate;  for  as  this 
fruit  abounds  with  seeds,  it  was  thought  no 
improper  emblem  of  the  Ark,  which  con- 
tained the  rudiments  of  the  future  world.  In 
fact,  few  plants  had  among  the  ancients  a 
more  mythical  history  than  the  pomegranate. 

From  the  Hebrews,  who  used  it  mystically 
at  the  Temple,  it  passed  over  to  the  Masons, 
who  adopted  it  as  the  symbol  of  plenty,  for 
which  it  is  well  adapted  by  its  swelling  and 
seed-abounding  fruit. 

Pomme  Verte  (Green  Apple),  Order  of 
the.  An  androgynous  Order,  instituted  in 
Germany  in  1780,  and  afterward  introduced 
into  France.  (Thory,  ActaLat.,  i.,  333.) 

Pommel.  A round  knob;  a term  applied 
to  the  globes  or  balls  on  the  top  of  the  pillars 
which  stood  at  the  porch  of  Solomon’s  Temple. 
It  was  introduced  into  the  Masonic  lectures 
from  Scriptural  language.  The  two  pommels 
of  the  chapiters  is  in  2 Chron.  iv.  13.  It  is, 
however,  an  architectural  term,  thus  defined 
by  Parker  {Gloss.  Arch.,  p.  365) : “Pommel  de- 
notes generally  any  ornament  of  a globular 
form.” 

Pontifes  Freres.  See  Bridge  Builders. 

Pontifex.  Bridge  Builders. 

Pontiff.  In  addition  to  what  has  been  said 
of  this  word  in  the  article  on  the  “Bridge 
Builders  of  the  Middle  Ages,”  the  following 
from  Athanase  Coquerel,  fils,  in  a recent 
essay  entitled  The  Rise  and  Decline  of  the  Rom- 
ish Church,^  will  be  interesting. 

“What  is  the  meaning  of  ‘pontiff’?  ‘Pon- 
tiff’ means  bridge  _ maker,  bridge  builder. 
Why  are  they  called  in  that  way?  Here  is  the 
explanation  of  the  fact:  In  the  very  first  years 
of  the  existence  of  Rome,  at  a time  of  which 
we  have  a very  fabulous  history  and  but  few 
existing  monuments,  the  little  town  of  Rome, 
not  built  on  seven  hills,  as  is  generally  sup- 
posed— there  are  eleven  of  them  now;  then 


576 


PONTIFF 


PRACTICUS 


there  were  within  the  town  less  than  seven, 
even — that  little  town  had  a great  deal  to  fear 
from  an  enemy  which  should  take  one  of  the 
hills  that  were  out  of  town — the  Janiculum — 
because  the  Janiculum  is  higher  than  the 
others,  and  from  that  hill  an  enemy  could  very 
easily  throw  stones,  fire,  or  any  means  of  de- 
struction into  the  town.  The  Janiculum  was 
separated  from  the  town  by  the  Tiber.  Then 
the  first  necessity  for  the  defense  of  that  little 
town  of  Rome  was  to  have  a bridge.  They 
had  built  a wooden  bridge  over  the  Tiber,  and 
a great  point  of  interest  to  the  town  was,  that 
this  bridge  should  be  kept  always  in  good  order, 
so  that  at  any  moment  troops  could  pass  over. 
Then,  with  the  special  genius  of  the  Romans, 
of  which  we  have  other  instances,  they  or- 
dained, curiously  enough,  that  the  men,  who 
were  a corporation,  to  take  care  of  that  bridge 
should  be  sacred;  that  their  function,  neces- 
sary to  the  defense  of  the  town,  should  be  con- 
sidered holy;  that  they  should  be  priests;  and 
the  highest  of  them  was  called  ‘the  high  bridge 
maker.’  So  it  happened  that  there  was  in 
Rome  a corporation  of  bridge  makers — pon- 
tijices — of  whom  the  head  was  the  most  sacred 
of  all  Romans;  because  in  those  days  his  life 
and  the  life  of  his  companions  was  deemed 
necessary  to  the  safety  of  the  town.” 

And  thus  it  is  that  the  title  of  Pontifex  Max- 
imus, assumed  by  the  Pope  of  Rome,  literally 
means  the  Grand  Bridge  Builder. 

Pontiff,  Grand.  See  Grand  Pontiff: 

Poor  Fellow-Soldiers  of  Jesus  Christ. 
(Pauper es  commilitones  Jesu  Christi.)  This 
was  the  title  first  assumed  by  the  Knights 
Templars. 

Pooroosh.  The  spirit  or  essence  of  Brahm 
in  the  Indian  religious  system. 

Poppy.  In  the  mysteries  of  the  ancients, 
the  poppy  was  the  symbol  of  regeneration. 
The  somniferous  qualities  of  the  plant  ex- 
pressed the  idea  of  quiescence;  but  the  seeds 
of  a new  existence  which  it  contained  were 
thought  to  show  that  nature,  though  her  pow- 
ers were  suspended,  yet  possessed  the  capabil- 
ity of  being  called  into  a renewed  existence. 
Thus  the  poppy  planted  near  a grave  sym- 
bolized the  idea  of  a resurrection.  Hence,  it 
conveyed  the  same  symbolism  as  the  ever- 
green or  sprig  of  acacia  does  in  the  Masonic 
mysteries. 

Porch  of  the  Temple.  See  Temple  of 

Solomon. 

Porta,  Gamhattista.  A physicist  of 
Naples,  who  was  born  in  1545  and  died  in  1615. 
He  was  the  founder  of  the  Segreti,  or  “Acad- 
emy of  Secrets,  ” which  see.  He  devoted 
himself  to  the  study  of  the  occult  sciences,  was 
the  inventor  of  the  camera  obscura,  and  the 
author  of  several  treatises  on  Magic,  Physi- 
ognomy, and  Secret  Writing.  De  Feller 
(Biog.  Univ.)  classes  him  with  Cornelius 
Agrippa,  Cardan,  Paracelsus,  and  other  dis- 
ciples of  occult  philosophy. 

Portiforium.  A banner  like  unto  the  gon- 
falon, used  as  an  ensign  in  cathedrals,  and 
borne  at  the  head  of  religious  processions. 

Portugal.  Freemasonry  was  introduced 


into  Portugal  in  1736,  when  a Lodge  was  in« 
stituted  at  Lisbon,  under  a Deputation  to 
George  Gordon  from  Lord  Weymouth,  Grand 
Master  of  England.  An  attempt  was  made 
by  John  Coustos  to  establish  a second  in  1743, 
but  he  and  his  companions  were  arrested  by 
the  Inquisition,  and  the  Lodge  suppressed. 
Freemasonry  must,  however,  have  continued 
to  exist,  although  secretly  practised,  for  in 
1776  other  arrests  of  Freemasons  were  made 
by  the  Holy  Office.  But  through  the  whole 
of  the  eighteenth  century  the  history  of  Ma- 
sonry in  Portugal  was  the  history  of  an  unin- 
terrupted persecution  by  the  Church  and  the 
State.  In  1805  a Grand  Lodge  was  estab- 
lished at  Lisbon,  and  Egaz-Moritz  was  elected 
Grand  Master.  John  VI.,  during  his  exile, 
issued  from  Santa  Cruz,  in  1818,  a decree 
against  the  Masons,  which  declared  that 
every  Mason  who  should  be  arrested  should 
suffer  death,  and  his  property  be  confiscated  to 
the  State;  and  this  law  was  extended  to  for- 
eigners residing  in  Portugal,  as  well  as  to  na- 
tives. This  bigoted  sovereign,  on  his  res- 
toration to  the  throne,  promulgated  in  1823 
another  decree  against  the  Order,  and  Free- 
masonry fell  into  abeyance;  but  in  1834  the 
Lodges  were  again  revived.  But  dissensions 
in  reference  to  Masonic  authority  unfortu- 
nately arose  among  the  Fraternity  of  Portugal, 
which  involved  the  history  of  the  Order  in 
that  country  in  much  confusion.  There  were 
in  a few  years  no  less  than  four  bodies  claim- 
ing Masonic  jurisdiction,  namely,  a Grande 
Oriente  Lusitano,  which  had  existed  for  more 
than  a quarter  of  a century,  and  which,  in 
1846,  received  Letters-Patent  from  the  Su- 
preme Council  of  Brazil  for  the  establishment 
of  a Supreme  Council;  a Provincial  Grand 
Lodge,  under  the  jurisdiction  of  the  Grand 
Lodge  of  Ireland,  with  a Chapter  of  Rose 
Croix  working  under  the  authority  of  the 
Grand  Council  of  Rites  of  Ireland;  and  two 
Grand  Orients  working  under  contending 
Grand  Masters.  Many  attempts  were  made 
to  reconcile  these  opposing  bodies,  but  without 
success;  and,  to  add  to  the  difficulty,  we  find, 
about  1862,  another  body  calling  itself  the 
Orient  of  the  Masonic  Confederation.  But 
all  embarrassments  were  at  length  removed 
by  the  alliance,  in  1871,  of  the  United  Grand 
Orient  with  the  Supreme  Council,  and  the 
Masonic  interests  of  Portugal  are  now  pros- 
perously conducted  by  the  “Grande  Oriente 
Lusitano  Unido,  Supremo  Conselho  de  Ma- 
9onaria  Portugueza.” 

Postulant.  The  title  given  to  the  candi- 
date in  the  degree  of  Knight  Kadosh.  ^ From 
the  Latin  postulans,  asking  for,  wishing  to 
have. 

Pot  of  Incense.  As  a symbol  of  the  sacri- 
fice which  should  be  offered  up  to  Deity,  it  has 
been  adopted  in  the  Third  Degree.  (See  In- 
cense.) 

Pot  of  Manna.  See  Manna,  Pot  of. 

Poursuivant.  More  correctly.  Pursui- 
vant, which  see. 

Practicus.  The  Third  Degree  of  the  Ger- 
man Rose  Croix. 


PRAXOEANS 


PREFERMENT  577 


Praioeans.  The  followers  of  Praxeas  in 
the  second  century,  who  proclaimed  a unity 
in  God,  and  that  He  had  suffered  upon  the 
cross. 

Fraycr.  Freemasonry  is  a religious  insti- 
tution, and  hence  its  regulations  inculcate  the 
use  of  prayer  “as  a proper  tribute  of  grati- 
tude,” to  borrow  the  language  of  Preston,  “to 
the  beneficent  Author  of  Life.”  Hence  it  is 
of  indispensable  obligation  that  a Lodge,  a 
Chapter,  or  any  other  Masonic  body,  should 
be  both  opened  and  closed  with  prayer;  and 
in  the  Lodges  working  in  the  English  and 
American  systems  the  obligation  is  strictly 
observed.  The  prayers  used  at  opening  and 
closing  in  America  differ  in  language  from  the 
early  formulas  found  in  the  second  edition  of 
Preston,  and  for  the  alterations  we  are  prob- 
ably indebted  to  Webb.  The  prayers  used  in 
the  middle  and  perhaps  the  beginning  of  the 
eighteenth  century  are  to  be  found  in  Preston 
(ed.  1775),  and  are  as  follows:  . 

At  Opening. — “May  the  favor  of  Heaven 
be  upon  this  our  happy  meeting;  may  it  be 
begun,  carried  on,  and  ended  in  order,  har- 
mony, and  brotherly  love:  Amen.” 

At  Closing. — “May  the  blessing  of  Heaven 
be  with  us  and  all  regular  Masons,  to  beautify 
and  cement  us  with  every  moral  and  social 
virtue:  Amen.” 

There  is  also  a prayer  at  the  initiation  of 
a candidate,  which  has,  at  the  present  day, 
been  very  slightly  varied  from  the  original 
form.  This  prayer,  but  in  a very  different 
form,  is  much  older  than  Preston,  who 
changed  and  altered  the  much  longer  for- 
mula which  had  been  used  previous  to  his 
day.  It  was  asserted  by  Dermott  that  the 
prayer  at  initiation  was  a ceremony  only 
in  use  among  the  “Ancients”  or  Atholl 
Masons,  and  that  it  was  omitted  by  the 
“Moderns.”  But  this  cannot  be  so,  as  is 
proved  by  the  insertion  of  it  in  the  earliest 
editions  of  Preston.  We  have  moreover  a 
form  of  prayer  “to  be  used  at  the  admis- 
sion of  a brother,”  contained  in  the  Pocket 
Companion,  published  in  1754,  by  John 
Scott,  an  adherent  of  the  “Moderns,”  which 
proves  that  they  as  well  as  the  “Ancients” 
observed  the  usage  of  prayer  at  an  initiation. 
There  is  a still  more  ancient  formula  of 
“Prayer  to  be  used  of  Christian  Masons  at 
the  empointing  of  a brother,”  said  to  have 
been  used  in  the  reign  of  Edward  IV.,  from 
1461  to  1483,  which  is  as  follows: 

“The  might  of  God,  the  Father  of  Heaven, 
with  the  wisdom  of  his  glorious  Son  through 
the  goodness  of  the  Holy  Ghost,  that  hath 
been  three  persons  in  one  Godhead,  be  with 
us  at  our  beginning,  give  us  grace  to  govern 
in  our  Hving  here,  that  we  may  only  come  to 
his  bliss  that  shall  never  have  an  end.” 

The  custom  of  commencing  and  ending 
labor  with  prayer  was  adopted  at  an  early 
period  by  the  Operative  Freemasons  of  Eng- 
land. Findel  says  (Hist.,  p.  78),  that  “their 
Lodges  were  opened  at  sunrise,  the  Master 
taking  his  station  in  the  East  and  the  brethren 
forming  a haK  circle  around  him.  After 
38 


prayer,  each  craftsman  had  his  daily  work 
pointed  out  to  him,  and  received  his  instruc- 
tions. At  sunset  they  again  assembled  after 
labor,  prayer  was  offered,  and  their  wages  paid 
to  them.”  We  cannot  doubt  that  the  German 
Stone-Masons,  who  were  even  more  religiously 
demonstrative  than  their  English  brethren, 
must  have  observed  the  same  custom. 

As  to  the  posture  to  be  observed  in  Masonic 
prayer,  it  may  be  remarked  that  in  the  lower 
degrees  the  usual  posture  is  standing.  At 
an  initiation  the  candidate  kneels,  but  the 
brethren  stand.  In  the  higher  degrees  the 
usual  posture  is  to  kneel  on  the  right  knee. 
These  are  at  least  the  usages  which  are 
generally  practised  in  America. 

Preadamlte.  A degree  contained  in  the 
Archives  of  the  Mother  Lodge  of  the  Philo- 
sophic Scottish  Rite. 

Precaution.  In  opening  and  closing  the 
Lodge,  in  the  admission  of  visitors,  in  con- 
versation with  or  in  the  presence  of  strangers, 
the  Mason  is  charged  to  use  the  necessary 
precaution,  lest  that  should  be  communicated 
to  the  profane  which  should  only  be  known 
to  the  initiated. 

Precedency  of  Lodges.  The  precedency 
of  Lodges  is  always  derived  from  the  date 
of  their  Warrants  of  Constitution,  the  oldest 
Lodge  ranking  as  No.  1.  As  this  precedency 
confers  certain  privileges,  the  number  of  the 
Lodge  is  always  determined  by  the  Grand 
Lodge,  while  the  name  is  left  to  the  selection 
of  the  members. 

Preceptor.  Grand  Preceptor, . or  Grand 
Prior,  or  Preceptor,  or  Prior,  was  the  title 
indifferently  given  oy  the  Knights  Templar 
to  the  officer  who  presided  over  a province  or 
kingdom,  as  the  Grand  Prior  or  Grand  Pre- 
ceptor of  England,  who  was  called  in  the  East 
the  Prior  or  Preceptor  of  England.  The 
principal  of  these  Grand  Preceptors  were  those 
of  Jerusalem,  Tripolis,  and  Antioch. 

Preceptory.  The  houses  or  residences  of 
the  Knights  Templar  were  called  Preceptorics, 
and  the  superior  of  such  a residence  was 
called  the  Preceptor.  Some  of  the  residences 
were  also  called  Commanderies.  The  latter 
name  has  been  adopted  by  the  Masonic 
Templars  of  America.  An  attempt  was  made 
in  1856,  at  the  adoption  of  a new  Constitution 
by  the  Grand  Encampment  of  the  United 
States,  which  met  at  Hartford,  to  abolish  the 
title  “Commanderies,”  and  adopt  that  of 
“Preceptories,”  for  the  Templar  organiza- 
tions; a change  which  would  undoubtedly 
have  been  more  in  accordance  with  history, 
but  unfortunately  the  effort  to  effect  the 
change  was  not  successful. 

Precious  Jewels.  See  Jewels,  Precious. 

Preferment.  In  all  the  Old  Constitutions 
we  find  a reference  made  to  ability  and 
skill  as  the  only  claims  for  preferment  or 
promotion.  Thus  in  one  of  them,  the  Lans- 
downe  Manuscript,  whose  date  is  about 
1560,  it  is  said  that  Nimrod  gave  a charge  to 
the  Masons  that  “they  should  ordaine  the 
most  wise  and  cunninge  man  to  be  Master 
of  the  King  or  Lord’s  worke  that  was  amongst 


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them,  and  neither  for  love,  riches,  nor  favour, 
to  sett  another  that  had  little  cunninge  to  be 
Master  of  that  worke,  whereby  the  Lord 
should  bee  ill  served  and  the  science  ill  de- 
famed.” And  again,  in  another  part  of  the 
same  Manuscript,  it  is  ordered,  “that  noe 
Mason  take  on  him  noe  Lord’s  worke  nor 
other  man’s  but  if  he  know  himselfe  well 
able  to  performe  the  worke,  so  that  the  Craft 
have  noe  slander.”  Charges  to  the  same 
effect,  almost,  indeed,  in  the  same  words,  are 
to  be  found  in  all  the  Old  Constitutions.  So 
Anderson,  when  he  compiled  The  Charges  of  a 
Freemason,  which  he  says  were  “extracted 
from  the  ancient  records,”  and  which  he 
published  in  1723,  in  the  first  edition  of  the 
Book  of  Constitutions,  lays  down  the  rule  of 
preferment  in  the  same  spirit,  and  in  these 
words: 

“All  preferment  among  Masons  is  grounded 
upon  real  worth  and  personal  merit  only; 
that  so  the  Lords  may  be  well  served,  the 
bretliren  not  put  to  shame,  nor  the  royal 
Craft  despised;  therefore  no  Master  or  Warden 
is  chosen  by  seniority,  but  for  his  merit.” 

And  then  he  goes  on  to  show  how  the 
skilful  and  qualified  Apprentice  may  in  due 
time  become  a Fellow-Craft,  and,  “when 
otherwise  qualified,  arrive  to  the  Honour  of 
being  the  Warden,  and  then  the  Master  of 
the  Lodge,  the  Grand  Warden,  and  at  length 
the  Grand  Master  of  all  the  Lodges,  according 
to  his  merit.”  {Constitutions,  1723,  p.  51.) 
This  ought  to  be  now,  as  it  has  always  been, 
the  true  law  of  Masonry;  and  when  ambitious 
men  are  seen  grasping  for  offices,  and  seeking 
for  positions  whose  duties  they  are  not 
qualified  to  discharge,  one  is  inclined  to  regret 
that  the  Old  Charges  are  not  more  strictly 
obeyed. 

Prelate.  The  fourth  officer  in  a Comman- 
dery  of  Knights  Templar  and  in  a Council 
of  Companions  of  the  Red  Cross.  His  duties 
are  to  conduct  the  religious  ceremonies  of 
the  organization.  His  jewel  is  a triple  tri- 
angle, the  symbol  of  Deity,  and  within  each 
of  the  triangles  is  suspended  a cross,  in  allu- 
sion to  the  Christian  character  of  the  chiv- 
alric  institution  of  which  he  is  an  officer. 
The  corresponding  officer  in  a Grand  Com- 
mandery  and  in  the  Grand  Encampment 
is  called  a Grand  Prelate. 

Prelate  of  Lebanon.  {PrSlat  duLiban.) 
A mystical  degree  in  the  collection  of  Pyron. 

Prentice.  An  archaism,  or  rather  a vul- 
garism for  Apprentice,  constantly  found  in 
the  Old  Records.  It  is  now  never  used. 

Prentice  Pillar.  In  the  southeast  part 
of  the  Chapel  of  Roslyn  Castle,  in  Scotland, 
is  the  celebrated  column  which  goes  by  this 
name,  and  with  which  a Masonic  legend  is 
connected.  The  pillar  is  a plain  fluted  shaft, 
having  a floral  garland  twined  around  it,  all 
carved  out  of  the  solid  stone.  The  legend 
is,  that  when  the  plans  of  the  chapel  were 
sent  from  Rome,  the  master  builder  did  not 
clearly  understand  about  this  pillar,  or,  as 
another  account  states,  had  lost  this  particular 
portion  of  the  plans,  and,  in  consequence,  had 


to  go  to  Rome  for  further  instructions  or  to 
procure  a fresh  copy.  During  his  absence, 
a clever  apprentice,  the  only  son  of  a widow, 
either  from  memory  or  from  his  own  invention, 
carved  and  completed  the  beautiful  pillar. 
When  the  master  returned  and  found  the 
work  completed,  furious  with  jealous  rage, 
he  killed  the  apprentice,  by  striking  him  a 
frightful  blow  on  the  forehead  with  a heavy 
setting-maul.  In  testimony  of  the  truth  of 
the  legend,  the  visitor  is  shown  three  heads 
in  the  west  part  of  the  chapel — the  master’s, 
the  apprentice’s  (with  the  gash  on  his  fore- 
head), and  the  widow’s.  There  can  be  but 
little  doubt  that  this  legend  referred  to  that 
of  the  Third  Degree,  which  is  thus  shown  to 
have  existed,  at  least  substantially,  at  that 
early  period. 

Preparation  of  the  Candidate.  Great 
care  was  taken  of  the  personal  condition  of 
every  Israelite  who  entered  the  Temple  for 
Divine  worship.  The  Talmudic  treatise  en- 
titled Baracoth,  which  contains  instructions 
as  to  the  ritual  worship  among  the  Jews, 
lays  down  the  following  rules  for  the  prepara- 
tion of  all  who  visit  the  Temple:  “No  man 
shall  go  into  the  Temple  with  his  staff,  nor 
with  shoes  on  his  feet,  nor  with  his  outer 
garment,  nor  with  money  tied  up  in  his 
purse.”  There  are  certain  ceremonial  usages 
in  Freemasonry  which  furnish  what  may  be 
called  at  least  very  remarkable  coincidences 
with  this  old  Jewish  custom. 

The  preparation  of  the  candidate  for  in- 
itiation in  Masonry  is  entirely  symbolic. 
It  varies  in  the  different  degrees,  and  there- 
fore the  symbolism  varies  with  it.  Not 
being  arbitrary  and  unmeaning,  but,  on  the 
contrary,  conventional  and  full  of  significa- 
tion, it  cannot  be  altered,  abridged,  or 
added  to  in  any  of  its  details,  without  affect- 
ing its  esoteric  design.  To  it,  in  its  fullest 
extent,  every  candidate  must,  without  excep- 
tion, submit. 

The  preparation  of  a candidate  is  one  of  the 
most  delicate  duties  we  have  to  perform  and 
care  should  be  taken  in  appointing  the  officer, 
who  should  bear  in  mind  that  “that  which  is 
not  permittible  among  gentlemen  should  be 
impossible  among  Masons.”  [E.  E.  C.] 

Preparing  Brother.  The  brother  who 
prepares  the  candidate  for  initiation.  In 
English,  he  has  no  distinctive  title.  In 
French  Lodges  he  is  called  “Fr6re  terrible,” 
and  in  German  he  is  called  “Vorbereitender 
Bruder,”  or  “ Fiirchterlicher  Bruder.”  His 
duties  require  him  to  have  a competent 
knowledge  of  the  ritual  of  reception,  and 
therefore  an  experienced  member  of  the 
Lodge  is  generally  selected  to  discharge  the 
functions  of  this  office.  In  most  jurisdictions 
in  America  this  is  performed  by  the  Master 
of  Ceremonies. 

President.  The  presiding  officer  in  a 
convention  of  High  Priests,  according  to  the 
American  system,  is  so  called.  The  second 
officer  is  styled  Vice-President.  On  Sep- 
tember 6,  1871,  the  Grand  Orient  of  France, 
in  violation  of  the  landmarks,  abolished  the 


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579 


office  of  Grand  Master,  and  conferred  his 
powers  on  a Council  of  the  Order.  The 
President  of  the  Council  is  now  the  official 
representative  of  the  Grand  Orient  and  the 
Craft,  and  exercises  several  of  the  preroga- 
tives hitherto  administered  by  the  Grand 
Master. 

Presiding  Officer.  Whoever  acts,  al- 
though temporarily  and  pro  hac  vice,  as 
the  presiding  officer  of  a Masonic  body,  as- 
sumes for  the  time  all  the  powers  and  func- 
tions of  the  officer  whom  he  represents. 
Thus,  in  the  absence  of  the  Worshipful 
Master,  the  Senior  Warden  presides  over 
the  Lodge,  and  for  the  time  is  invested  with 
all  the  prerogatives  that  pertain  to  the 
Master  of  a Lodge,  and  can,  while  he  is 
in  the  chair,  perform  any  act  that  it  would 
be  competent  for  the  Master  to  perform 
were  he  present. 

Press,  Masonic.  The  number  of  the 
Masonic  press  throughout  the  world  is  small, 
but  the  literary  ability  commands  attention. 
In  every  nation  Masonry  has  its  advocate 
and  newsbearer,  in  the  form  of  a weekly  or 
semi-monthly  chronicle  of  events,  or  the  more 
sedate  magazine  or  periodical,  sustaining  the 
literature  of  the  Fraternity. 

Preston,  Wiliiam.  This  distinguished 
Flason  was  born  at  Edinburgh  on  the  7th  of 
August,  1742.  The  usual  statement,  that 
he  was  born  on  the  28th  of  July,  refers  to  old 
style,  and  requires  therefore  to  be  amended. 
He  was  the  son  of  William  Preston,  Esq., 
a writer  to  the  Signet,  and  Helena  Gumming. 
The  elder  Preston  was  a man  of  much  intel- 
lectual culture  and  abilities,  and  in  easy 
circumstances,  and  took,  therefore,  pains  to 
bestow  upon  his  son  an  adequate  education. 
He  was  sent  to  school  at  a very  early  age, 
and  having  completed  his  preliminary  educa- 
tion in  English  under  the  tuition  of  Mr. 
Stirling,  a celebrated  teacher  in  Edinburgh, 
he  entered  the  High  School  before  he  was 
six  years  old,  and  made  considerable  progress 
in  the  Latin  tongue.  From  the  High  School 
he  went  to  college,  where  he  acquired  a 
knowledge  of  the  rudiments  of  Greek. 

After  the  death  of  his  father  he  retired 
from  college,  and  became  the  amanuensis 
of  that  celebrated  linguist,  Thomas  Ruddi- 
man,  to  whose  friendship  his  father  had 
consigned  him.  Mr.  Ruddiman  having  greatly 
impaired  and  finally  lost  his  sight  by  his 
intense  application  to  his  classical  studies, 
Preston  remained  with  him  as  his  secretary 
until  his  decease.  Flis  patron  had,  however, 
previously  bound  young  Preston  to  his 
brother,  Walter  Ruddiman,  a printer,  but 
on  the  increasing  failure  of  his  sight,  Mr. 
Thomas  Ruddiman  withdrew  Preston  from 
the  printing-office,  and  occupied  him  in  read- 
ing to  him  and  translating  such  of  his  works 
as  were  not  completed,  and  in  correcting  the 
proofs  of  those  that  were  in  the  press.  Sub- 
sequently Preston  compiled  a catalogue  of 
Ruddiman’ s books,  under  the  title  of  Biblio- 
theca Ruddimana,  which  is  said  to  have  ex- 
hibited much  literary  ability. 


After  the  death  of  Mr.  Ruddiman,  Pres- 
ton returned  to  the  printing-office,  where  he 
remained  for  about  a year;  but  his  inclina- 
tions leading  him  to  literary  pursuits,  he, 
with  the  consent  of  his  master,  repaired  to 
London  in  1760,  having  been  furnished  with 
several  letters  of  introduction  by  his  friends 
in  Scotland.  Among  them  was  one  to  Will- 
iam Strahan,  the  king’s  printer,  in  whose 
service,  and  that  of  his  son  and  successor, 
he  remained  for  the  best  years  of  his  life 
as  a corrector  of  the  press,  devoting  him- 
self, at  the  same  time,  to  other  hterary 
vocations,  editing  for  many  years  the  London 
Chronicle,  and  furnishing  materials  for  various 
periodical  publications. 

Mr.  Preston’s  critical  skill  as  a corrector 
of  the  press  led  the  hterary  men  of  that  day 
to  submit  to  his  suggestions  as  to  style 
and  language;  and  many  of  the  most  dis- 
tinguished authors  who  were  contemporary 
with  him  honored  him  with  their  friend- 
ship. As  an  evidence  of  this,  there  were 
found  in  his  hbrary,  at  his  death,  presenta- 
tion copies  of  their  works,  with  their  auto- 
graphs, from  Gibbon,  Hume,  Robertson, 
Blair,  and  many  others. 

It  is,  however,  as  a distinguished  teacher 
of  the  Masonic  ritual,  and  as  the  founder 
of  a system  of  lectures  v/hich  still  retain 
their  influence,  that  William  Preston  more 
especially  claims  our  attention. 

Stephen  Jones,  the  disciple  and  intimate 
friend  of  Preston,  pubhshed  in  1795,  in  the 
Freemasons'  Magazine,  a sketch  of  Preston’s 
life  and  labors;  and  as  there  can  be  no  doubt, 
from  the  relations  of  the  author  and  the 
subject,  of  the  authenticity  of  the  facts 
related,  I shall  not  hesitate  to  use  the  lan- 
guage of  this  contemporary  sketch,  inter- 
polating such  explanatory  remarks  as  I may 
deem  necessary. 

Soon  after  Preston’s  arrival  in  London, 
a number  of  brethren  from  Edinburgh  re- 
solved to  institute  a Freemasons’  Lodge  in 
that  city,  under  the  sanction  of  a Constitu- 
tion from  Scotland;  but  not  having  suc- 
ceeded in  their  application,  they  were  recom- 
mended by  the  Grand  Lodge  of  Scotland 
to  the  ancient  Lodge  in  London,  which  imme- 
diately granted  them  a Dispensation  to  form 
a Lodge  and  to  make  Masons.  They  accord- 
ingly met  at  the  White  Hart  in  the  Strand, 
and  Mr.  Preston  was  the  second  person 
initiated  under  that  Dispensation.  This  was 
in  1762.  Lawrie  records  the  application  as 
having  been  in  that  year  to  the  Grand  Lodge 
of  Scotland.  It  thus  appears  that  Preston 
was  made  a Mason  under  the  Dermott  sys- 
tem. It  will  be  seen,  however,  that  he  sub- 
sequently went  over  to  the  legitimate  Grand 
Lodge. 

The  Lodge  was  soon  after  regffiarly  con- 
stituted by  the  officers  of  the  ancient  Grand 
Lodge  in  person.  Having  increased  con- 
siderably in  numbers,  it  was  found  necessary 
to  remove  to  the  Horn  Tavern  in  Fleet 
Street,  where  it  continued  some  time,  till, 
that  house  being  unable  to  furnish  proper 


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accommodations,  it  was  removed  to  Scots^ 
Hall,  Blackfriars.  Here  it  continued  to 
flourish  about  two  years,  when  the  decaj’^ed 
state  of  that  building  olDliged  it  to  remove 
to  the  Half  Moon  Tavern,  Cheapside,  where 
it  continued  to  meet  for  a considerable  time. 

At  length  Mr.  Preston  and  some  others 
of  the  members  having  joined  the  Lodge, 
under  the  regular  English  Constitution,  at 
the  Talbot  Inn,  in  the  Strand,  they  pre- 
vailed on  the  rest  of  the  Lodge  at  the  Half 
Moon  Tavern  to  petition  for  a Constitution. 
Lord  Blaney,  at  that  time  Grand  Master, 
readily  acquiesced  with  the  desire  of  the 
brethren,  and  the  Lodge  was  soon  after 
constituted  a second  time,  in  ample  form, 
by  the  name  of  “The  Caledonian  Lodge.” 
The  ceremonies  observed,  and  the  numerous 
assembly  of  respectable  brethren  who  attended 
the  Grand  Officers  on  that  occasion,  were 
long  remembered  to  the  honor  of  the  Lodge. 

This  circumstance,  added  to  the  absence 
of  a very  skiKul  Mason,  to  whom  Mr.  Pres- 
ton was  attached,  and  who  had  departed  for 
Scotland  on  account  of  his  health,  induced 
him  to  turn  his  attention  to  the  Masonic 
lectures;  and  to  arrive  at  the  depths  of  the 
science,  short  of  which  he  did  not  mean  to 
stop,  be  spared  neither  pains  nor  expense. 

Preston ^8  own  remarks  on  this  subject,  in 
the  introduction  to  his  Illustrations  of  Ma- 
sonry, are  well  worth  the  perusal  of  every 
brother  who  intends  to  take  office.  “When,” 
Bays  he,  “I  first  had  the  honor  to  be  elected 
Master  of  a Lodge,  I thought  it  proper  to 
inform  myself  fully  of  the  general  rules  of 
the  society,  that  I might  able  to  fulfil 
my  own  duty,  and  officially  enforce  obedi- 
ence in  others.  The  methods  which  I 
adopted,  with  this  view,  excited  in  some  of 
superficial  knowledge  an  absolute  dislike 
of  what  they  considered  as  innovations; 
and  in  others,  who  were  better  informed,  a 
jealousy  of  pre-eminence,  which  the  prin- 
ciples of  Masonry  ought  to  have  checked. 
Notwitlistanding  these  discouragements,  how- 
ever, I persevered  in  my  intention  of  sup- 
porting the  dignity  of  the  society,  and  of 
discharging  with  fidelity  the  trust  reposed 
in  me.”  Masonry  has  not  changed.  We 
still  too  often  find  the  same  mistaking  of 
research  for  innovation,  and  the  same  un- 
generous jealousy  of  preeminence  of  which 
Preston  complains. 

Wherever  instruction  could  be  acquired, 
thither  Preston  directed  his  course;  ana 
with  the  advantage  of  a retentive  memory, 
and  an  extensive  Masonic  connection,  addea 
to  a diligent  literary  research,  he  so  far  suc- 
ceeded in  his  purpose  as  to  become  a com- 
petent master  of  the  subject.  To  increase 
the  knowledge  he  had  acquired,  he  solicited 
the  company  and  conversation  of  the  most 
experienced  Masons  from  foreign  countries; 
and,  in  the  course  of  a literary  correspond- 
ence with  the  Fraternity  at  home  and  abroad, 
made  such  progress  in  the  mysteries  of  the 
art  as  to  become  very  useful  in  the  connections 
he  had  formed.  He  was  frequently  heard  to 


say,  that  in  the  ardor  of  his  inquiries  he 
had  explored  the  abodes  of  poverty  and 
wretchedness,  and,  where  it  might  have 
been  least  expected,  acquired  very  valuable 
scraps  of  information.  The  poor  brother  in 
return,  we  are  assured,  had  no  cause  to  think 
his  time  or  talents  ill  bestowed.  lie  was 
also  accustomed  to  convene  his  friends  once 
or  twice  a week,  in  order  to  illustrate  the  lec- 
tures; on  which  occasion  objections  were 
started,  and  explanations  given,  for  the  pur- 
pose of  mutual  improvement.  At  last,  with 
the  assistance  of  some  zealous  friends,  he  was 
enabled  to  arrange  and  digest  the  whole  of  the 
first  lecture.  To  establish  its  validity,  he 
resolved  to  submit  to  the  society  at  large 
the  progress  he  had  made;  and  for  that 
pin-pose  he  instituted,  at  a very  considerable 
expense,  a grand  gala  at  the  Crown  and 
Anchor  Tavern,  in  the  Strand,  on  Thursday, 
May  21,  1772,  which  was  honored  with  tho 
presence  of  the  then  Grand  Officers,  and 
many  other  eminent  and  respectable  breth- 
ren. On  this  occasion  he  delivered  an  ora- 
tion on  the  Institution,  which,  having  met 
with  general  approbation,  was  afterward 
printed  in  the  first  edition  of  the  Illustrations 
of  Masonry,  published  by  him  the  same  year. 

Having  thus  far  succeeded  in  his  design, 
Mr.  Preston  determined  to  prosecute  the 
plan  he  had  formed,  and  to  complete  the 
lectures.  He  employed,  therefore,  a num- 
ber of  skilful  brethren,  at  his  own  expense, 
to  visit  different  town  and  country  Lodj^es, 
for  the  purpose  of  gaining  information; 
and  these  brethren  communicated  the  re- 
sult of  their  visits  at  a weekly  meeting. 

When  by  study  and  application  he  had 
arranged  his  system,  he  issued  proposals 
for  a regular  course  of  lectures  on  au  the 
de^ees  of  Masonry,  and  these  were  publicly 
delivered  by  him  at  the  Miter  Tavern,  in 
Fleet  Street,  in  1774. 

For  some  years  afterward,  Mr.  Preston 
indulged  his  friends  by  attending  several 
schools  of  instruction,  and  other  stated 
meetings,  to  propagate  the  knowledge  of 
the  science,  which  had  spread  far  beyond 
his  expectations,  and  considerably  enhanced 
the  reputation  of  the  society.  Having  ob- 
tained the  sanction  of  the  Grand  Lodge, 
he  continued  to  be  a zealous  encourager 
and  supporter  of  all  the  measures  of  that 
assembly  which  tended  to  add  dignity  to 
the  Craft,  and  in  aU  the  Lodges  in  which 
his  name  was  enrolled,  which  were  very 
numerous,  he  enforced  a due  obedience  to 
the  laws  and  regulations  of  that  body.  By 
these  means  the  subscriptions  to  the  charity 
became  much  more  considerable;  and  daily 
acquisitions  to  the  society  were  made  of 
some  of  the  most  eminent  and  distinguished 
characters.  At  last  he  was  invited  by  his 
friends  to  visit  the  Lodge  of  Antiquity, 
No.  1,  then  held  at  the  Miter  Tavern,  m 
Fleet  Street,  when  on  June  15,  1774,  the 
brethren  of  that  Lodge  were  pleased  to  admit 
him  a member,  and,  what  was  very  unusual,, 
elected  him  Master  at  the  same  meeting. 


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581 


He  had  been  Master  of  the  Philanthropic 
Lodge  at  the  Queen’s  Head,  Gra3'’K~inii- 
gate,  Holborn.  for  over  six  years,  and  of 
several  other  Lodges  before  that  time.  But 
lie  was  now  taught  to  consider  the  impor- 
tance of  the  first  Master  under  the  English 
Constitution;  and  he  seemed  to  regret  that 
some  eminent  character  in  the  wallcs  of 
life  had  not  been  selected  to  support  so 
distinguished  a ^ station.  Indeed^  this  too 
small  consideration  of  his  ov/n  importance 
ervaded  his  conduct  on  all  occasions;  and 
e was  frequently  seen  voluntarily  to  assume 
the  subordinate  offices  of  an  assembly,  over 
which  he  had  long  presided,  on  occasions 
where,  from  the  absence  of  the  proper  per- 
sons, he  had  conceived  that  his  services  would 
promote  the  purposes  of  the  meeting. 

To  the  Lodge  of  Antiquity  he  now  began 
chiefly  to  confine  his  attention,  and  during 
his  Mastership,  which  continued  for  some 
years,  the  Lodge  increased  in  numbers  and 
improved  in  its  finances. 

That  he  might  obtain  a complete  knowl- 
edge of  the  state  ^ of  the  society  under  the 
English  Constitution,  he  became  an  active 
member  of  the  Grand  Lodge,  was  admitted 
a member  of  the  hall  committee,  and  during 
the  secretaryship  of  Mr.  Thomas  French, 
under  the  auspices  of  the  Duke  of  Beaufort, 
then  Grand  Master,  had  become  a useful 
assistant  in  arranging  the  general  regulations 
of  the  society,  and  reviving  the  foreign  and 
country  correspondence.  Having  been  ap- 
pointed to  the  office  of  Deputy  Grand  Secre- 
tary under  James  Heseltine,  Esq.,  he  com- 
piled, for  the  benefit  of  the  charity,  the 
History  of  Remarkable  Occurrences,  inserted 
in  the  first  two  publications  of  the  Freemasons^ 
Calendar;  prepared  for  the  press  an  Appendix 
to  the  Book  of  Constitutions,  and  attended 
so  much  to  the  correspondence  with  the 
different  Lodges  as  to  merit  the  approbation 
of  his  patron.  This  enabled  him,  from  the 
various  memoranda  he  had  made,  to  form 
the  History  of  Masonry,  which  was  after- 
ward printed  in  his  Illustrations.  The  office 
of  Deputy  Grand  Secretary  he  afterward 
resigned. 

An  unfortunate  dispute  having  arisen  in 
the  society  in  1777,  between  the  Grand 
Lod^  and  the  Lodge  of  Antiquity,  in  which 
Mr  Preston  took  the  part  of  the  Lodge  and 
his  private  friends,  his  name  was  ordered 
to  be  erased  from  the  hall  committee;  and 
he  was  afterward,  with  a number  of  gentle- 
men, members  of  that  Lodge,  e:^elled. 

The  treatment  he  and  his  friends  received 
at  that  time  was  circumstantially  narrated 
in  a well-written  pamphlet,  printed  by 
Mr.  Preston  at  his  own  expense,  and  cir- 
culated among  his  friends,  out  never  pub- 
lished, and  the  leading  circumstances  were 
recorded  in  some  of  the  later  editions  of 
the  Illustrations  of  Masonry.  Ten  years 
afterward,  _ however,  on  a reinvestigation 
of  the  subject  in  dispute,  the  Grand  Lodge 
was  pleased  to  reinstate  Mr.  Preston,  with 
all  the  other  members  of  the  Lodge  of  An- 


tiquity, and  that  in  the  most  handsome 
manner,  at  the  grand  feast  in  1790,  to  the 
general  satisfaction  of  the  Fraternity. 

During  Mr.  Preston’s  exclusion,  he  seldom 
or  ever  attended  any  of  the  Lodges,  though 
be  was  actually  an  enrolled  member  of  a 
great  many  Lodges  at  home  and  abroad,  all 
of  which  he  politely  resigned  at  the  time 
of  his  suspension,  and  directed  his  attention 
to  his  other  literary  pursuits,  which  may 
fairty  be  supposed  to  have  contributed  more 
to  the  advantage  of  his  fortune. 

So  much  of  the  life  of  Preston  we  get 
from  the  interesting  sketch  of  Stephen 
Jones.  To  other  sources  we  must  look  for 
a further  elucidation  of  some  of  the  circum- 
stances which  he  has  so  concisely  related. 

The  expulsion  of  such  a man  as  Preston 
from  the  Order  was  a disgrace  to  the  Grand 
Lodge  which  inflicted  it.  It  was,  to  use 
the  language  of  Oliver,  who  himself,  in  after- 
times, nad  undergone  a similar  act  of  in- 
justice, “a  very  ungrateful  and  inadequate 
return  for  his  services.” 

The  story  was  briefly  this:  It  had  been 
determined  by  the  brethren  of  the  Lodge  of 
Antiquity,  held  on  December  17,  1777,  that 
at  the  annual  festival  on  St.  John’s  d^,  a 
procession  should  be  formed  to  St.  Dun- 
stan’s  Church,  a few  steps  only  from  the 
tavern  where  the  Lodge  was  held;  a protest 
of  a few  of  the  members  was  entered  against 
it  on  the  day  of  the  festival.  In  conse- 
quence of  this  only  ten  members  attended, 
vdio,  having  clothed  themselves  as  Masons 
in  the  vestrj^  room,  sat  in  the  same  pew  and 
heard  a sermon,  after  which  they  crossed 
the  street  in  their  gloves  and  aprons  to  re- 
turn to  the  Lodge  room.  At  the  next  meet- 
ing of  the  Lodge,  a m.otion  was  made  to  re- 
pudiate this  act;  and  while  speaking  against 
it,  Mr.  Preston  asserted  the  inherent  privi- 
leges of  the  Lodge  of  Antiquity,  which,  not 
working  under  a Warrant  of  the  Grand 
Lodge,  was,  in  his  opinion,  not  subject  in 
the  matter  of  processions  to  the  regulations 
of  the  Grand  Lodge.  It  was  for  maintain- 
ing this  opinion,  which,  whether  right  or 
wrong,  was  after  all  only  an  opinion,  Preston 
was,  under  circumstances  which  exhibited 
neither  magnanimity  nor  dignity  on  the  part 
of  the  Grand  Lodge,  expelled  from  the 
Order.  One  of  the  unhappy  results  of  this 
act  of  oppression  was  that  the  Lodge  of 
Antiquity  severed  itself  from  the  Grand 
Lodge,  and  formed  a rival  body  under  the 
style  of  the  “Grand  Lodge  of  England  South 
of  the  River  Trent ’’  acting  under  authority 
from  the  Lodge  of  All  England  at  York. 

But  ten  years  afterward,  in  1787,  the 
Grand  Lodge  saw  the  error  it  had  com- 
mitted, and  Preston  was  restored  with  all 
his  honors  and  dignities  and  the  new  Grand 
Lodge  collapsed.  And  now,  while  the  name 
of  Preston  is  known  and  revered  by  all  who 
value  Masonic  learning,  the  names  of  all  his 
bitter  enemies,  with  the  exception  of  Noor- 
thouck,  have  sunk  into  a weU-deserved  ob- 
livion. 


582 


PRESTON 


PRETENDER 


Preston  had  no  sooner  been  restored  to 
his  Masonic  rights  than  he  resumed  his  labors 
for  the  advancement  of  the  Order.  In  1787 
he  organized  the  Order  of  Harodim,  a society 
in  which  it  was  intended  to  thoroughly 
teach  the  lectures  which  he  had  prepared. 
Of  this  Order  some  of  the  most  distinguished 
Masons  of  the  day  became  members,  and  it 
is  said  to  have  produced  great  benefits  by  its 
well-devised  plan  of  Masonic  instruction. 

But  William  Preston  is  best  known  to  us 
by  his  invaluable  work  entitled  Illustrations 
of  Masonry.  The  first  edition  of  this  work 
was  published  in  1772.  Although  it  is  spoken 
of  in  some  resolutions  of  a Lodge,  published 
in  the  second  edition,  as  ‘^a  very  ingenious 
and  elegant  pamphlet,”  it  was  really  a work 
of  some  size,  consisting,  in  its  introduction 
and  text,  of  288  pages.  It  contained  an 
account  of  the  “grand  gala,”  or  banquet, 
given  by  the  author  to  the  Fraternity  in 
May,  1772,  when  he  first  proposed  his  system 
of  lectures.  This  account  was  omitted  in 
the  second  and  all  subsequent  editions  “to 
make  room  for  more  useful  matter.”  The 
second  edition,  enlarged  to  324  pages,  was 
published  in  1775,  and  this  was  followed  by 
others  in  1776,  1781,  1788,  1792,  1799,  1801, 
and  1812.  There  must  have  been  three 
other  editions,  of  which  I can  find  no  account 
in  the  bibliographies,  for  Wilkie  calls  his 
1801  edition  the  tenth,  and  the  edition  of 
1812,  the  last  published  by  the  author,  is 
called  the  twelfth.  The  thirteenth  and 
fourteenth  editions  were  published  after  the 
author’s  death,  with  additions — the  former 
by  Stephen  Jones  in  1821,  and  the  latter  by 
Dr.  Oliver  in  1829.  Other  English  editions 
have  been  subsequently  published.  [The 
last  being  edited  by  Dr.  Oliver  in  1861.]  The 
work  was  translated  into  German,  and  two 
editions  published,  one  in  1776  and  the  other 
in  1780.  In  America,  two  editions  were 
published  in  1804,  one  at  Alexandria,  in  Vir- 
ginia, and  the  other,  with  numerous  important 
additions,  by  George  Richards,  at  Ports 
mouth.  New  Hampshire.  Both  claim,  on  the 
title-page,  to  be  the  “first  American  edition”; 
and  it  is  probable  that  both  works  were  pub- 
lished by  their  respective  editors  about 
the  same  time,  and  while  neither  had  any 
knowledge  of  the  existence  of  a rival  copy. 

Preston  died,  after  a long  illness,  in  Dean 
Street,  Fetter  Lane,  London,  on  April  1, 
1818,  at  the  age  of  seventy-six,  and  was 
buried  in  St.  Paul’s  Cathedral.  In  the 
latter  years  of  his  life  he  seems  to  have  taken 
no  active  public  part  in  Masonry,  for  in 
the  very  full  account  of  the  proceedings  at 
the  union  in  1813  of  the  two  Grand  Lodges, 
his  name  does  not  appear  as  one  of  the 
actors,  and  his  system  was  then  ruthlessly 
surrendered  to  the  newer  but  not  better 
one  of  Dr.  Hemming.  But  he  had  not  lost 
his  interest  in  the  Institution  which  he  had 
served  so  well  and  so  long,  and  by  which 
he  had  been  so  illy  requited.  For  he  be- 
queathed at  his  death  £300  in  Consols, 
the  interest  of  which  was  to  provide  for 


the  annual  delivery  of  a lecture  according 
to  his  system.  He  also  left  £500  to  the 
Royal  Freemasons’  Charity,  for  female 
children,  and  a like  sum  to  the  General 
Charity  Fund  of  the  Grand  Lodge.  He 
was  never  married,  and  left  behind  him 
only  his  name  as  a great  Masonic  teacher 
and  the  memory  of  his  services  to  the  Craft. 
Jones’s  edition  of  his  Illustrations  contains 
an  excellently  engraved  likeness  of  him  by 
Ridley,  from  an  original  portrait  said  to 
be  by  ^ S.  Drunimond,  Royal  Academician. 
There  is  an  earlier  engraved  likeness  of  him 
in  the  Freemasons^  Magazine  for  1795,  from 
a painting  known  to  be  by  Drummond,  and 
taken  in  1794.  _ They  present  the  differences 
of  features  which  may  naturally  be  ascribed 
to  a lapse  of  twenty-six  years.  The  latter 
rint  is  said,  by  those  who  personally  knew 
im,  to  be  an  excellent  likeness. 

Prestonlan  Lecture.  In  1818,  Bro.  Pres- 
ton, the  author  of  the  Illustrations  of  Masonry, 
bequeathed  £300  in  Consols,  the  interest . of 
which  was  to  provide  for  the  annual  delivery 
of  a lecture  according  to  the  system  which  he 
had  elaborated.  The  appointment  of  the 
Lecturer  was  left  to  the  Grand  Master  for 
the  time  being.  Stephen  Jones,  a Past 
Master  of  the  Lodge  of  Antiquity,  and  an 
intimate  friend  of  Preston,  received  the 
first  appointment;  and  it  was  subsequently 
given  to  Bro.  Laurence  Thompson,  the  only 
surviving  pupil  of  Preston.  He  held  it  until 
his  death,  after  which  no  appointment  of  a 
Lecturer  was  made  until  1857,  when  the 
W.  M.  of  the  Royal  York  Lodge  was  re- 
quested by  Lord  Zetland,  Grand  Master,  to 
deliver  the  lecture,  which  he  did  in  January, 
1858;  twice  again  in  the  same  year  the  lecture 
was  delivered,  and  again,  in  subsequent  years 
until  1862,  since  which  time  the  lecture 
seems  to  have  been  abandoned. 

Prestonian  Lectures.  About  the  year 
1772,  Preston  submitted  his  course  of  lectures 
on  the  first  three  degrees  to  the  Craft  of  Eng- 
land. These  lectures  v/ere  a revision  of  those 
which  had  been  practised,  with  various 
modifications,  since  the  revival  of  1717,  and 
were  intended  to  confer  a higher  literary 
character  on  the  Masonic  ritual.  Preston 
had  devoted  much  time  and  labor  to  the 
compilation  of  these  lectures,  a syllabus  of 
which  will  be  found  in  his  Illustrations.  They 
were  adopted  eagerly  by  the  English  Frater- 
nity, and  continued  to  be  the  authoritative 
system  of  the  Grand  Lodge  of  England  until 
the  union  in  1813,  when,  for  the  sake  of  secur- 
ing uniformity,  the  new  and  inferior  system 
of  Dr.  Hemming  was  adopted.  But  the 
Prestonian  lectures  and  ritual  are  still  used 
by  many  Lodges  in  England.  In  America 
they  were  greatly  altered  by  Webb,  and  are 
no  longer  practised  there. 

Pretender.  James  Stuart,  the  son  of 
James  II.,  who  abdicated  the  throne  of  Great 
Britain,  and  Charles  Edward,  his  son,  are 
known  in  history  as  the  Old  and  the  Young 
Pretender.  Their  intrigues  with  Masonry, 
which  they  are  accused  of  attempting  to 


PREVIOUS 


PRIESTLY 


583 


use' as  an  instrument  to  aid  in  a restoration 
to  the  throne,  (Dnstitute  a very  interesting 
episode  in  the  history  of  the  Order.  (See 
Stuart  Masonry.) 

Previous  Question.  A parliamentary 
motion  intended  to  suppress  debate.  It  is 
utterly  unknown  in  the  parliamentary  law  of 
Masonry,  and  it  would  be  always  out  of  order 
to  move  it  in  a Masonic  body. 

Prichard,  Samuel.  “An  unprincipled 
and  needy  brother,”  as  Oliver  calls  him,  who 
published  at  London,  in  1730,  a book  with  the 
following  title:  Masonry  Dissected;  being  a 
Universal  and  Genuine  Description  of  all  its 
Branches,  from  the  Original  to  this  Present 
Time:  as  it  is  deliver^  in  the  constituted, 
regular  Lodges,  both  in  City  and  Country, 
according  to  the  several  Degrees  of  Admission; 
giving  an  impartial  account  of  their  regular 
Proceedings  in  initiating  their  New  Members 
in  the  whole  Three  Degrees  of  Masonry,  viz., 
I.  Entered  Prentice;  II.  Fellow  Craft;  III. 
Master.  To  which  is  added.  The  Author’s 
Vindication  of  Himself,  by  Samuel  Prichard, 
Late  Member  of  a constituted  Lodge.  This 
work,  which  contained  a great  deal  of  plau- 
sible matter,  mingled  with  some  truth  as 
well  as  falsehood,  passed  through  a great 
many  editions,  was  translated  into  the  French, 
German,  and  Dutch  languages,  and  became 
the  basis  or  model  on  which  all  the  subsequent 
so-called  expositions,  such  as  Tubal-Cain, 
Jachin  and  Boaz,  etc.,  were  framed.  In  the 
same  year  of  the  appearance  of  Prichard’s 
book,  a Defence  of  Masonry,  as  a reply  to  the 
Masonry  Dissected  was  anonymously  pub- 
lished, and  has  often  been  erroneously  attrib- 
uted to  Dr.  Anderson,  but  it  has  been  dis- 
covered that  its  author  was  Bro.  Martin 
Clare  {q.  v.).  No  copy  is  now  known  to 
exist  of  this  Defence,  but  it  will  be  found  at 
the  end  of  the  1738  edition  of  the  Constitutions. 
It  is  not,  however,  a reply  to  Prichard,  but 
rather  an  attempt  to  interpret  the  ceremonies 
which  are  described  in  the  Masonry  Dissected 
in  their  symbolic  import,  and  this  it  is  that 
gives  to  the  Defence  a value  which  ought  to 
have  made  it  a more  popular  work  among  the 
Fraternity  than  it  is.  Prichard  died  in  ob- 
scurity; but  the  Abb6  Larudan,  in  his  Franc- 
Marons  ecrases  (p.  135),  has  manufactured 
a wild  tale  about  his  death;  stating  that  he 
was  carried  by  force  at  night  into  the  Grand 
Lodge  at  London,  put  to  death,  his  body 
burned  to  ashes,  and  aU  the  Lodges  in  the 
world  informed  of  the  execution.  The  Abb6 
is  satisfied  of  the  truth  of  this  wondrous 
narrative  because  he  had  heard  it  told  in 
Holland  and  in  Germany,  all  of  which  only 
proves  that  the  French  calumniator  of  Ma- 
sonry abounded  either  in  an  inventive  faculty 
or  in  a trusting  faith. 

Price,  Henry.  He  received  a Deputation 
as  Provincial  Grand  Master  of  New  England, 
which  was  issued  on  April  30,  1733,  by  Vis- 
count Montague,  Grand  Master  of  England. 
On  the  30th  of  the  following  July,  Price  or- 
ganized a Provincial  Grand  Lodge;  and  he 
may  thus  be  considered  as  the  founder  of  Mar 


sonry  in  New  England.  He  was  born  in  Eng- 
land about  the  year  1697,  and  died  in  Mas- 
sachusetts in  1780.  A very  able  memoir  of 
Price,  by  Bro.  William  Sewell  Gardner,  will 
be  found  in  the  Proceedings  of  the  Grand 
Lodge  of  Massachusetts  for  the  year  1871. 

Priest.  In  the  primitive  ages  of  the 
world  every  father  was  the  priest  of  his 
family,  and  offered  prayer  and  sacrifice  for 
his  household.  So,  too,  the  patriarchs  ex- 
ercised the  same  function.  Melchizedek  is 
called  “the  priest  of  the  most  high  God”; 
and  everywhere  in  Scripture  we  find  the 
patriarchs  performing  the  duties  of  prayer 
and  sacrifice.  But  when  political  society 
was  organized,  a necessity  was  found,  in 
the  rehgious  wants  of  the  people,  for  a 
separate  class,  who  should  become,  as  they 
have  been  described,  the  mediators  between 
men  and  God,  and  the  interpreters  of  the  will 
of  the  gods  to  men.  Hence  arose  the  sacer- 
dotal class — the  cohen  among  the  Hebrews, 
the  hiereus  among  the  Greeks,  and  the 
sacerdos  among  the  Romans.  Thereafter 
prayer  and  sacrifice  were  entrusted  to  these, 
and  the  people  paid  them  reverence  for  the 
sake  of  the  deities  whom  they  served.  Ever 
since,  in  all  countries,  the  distinction  has 
existed  between  the  priest  and  the  layman, 
as  representatives  of  two  distinct  classes. 

But  Masonry  has  preserved  in  its  relig- 
ious ceremonies,  as  in  many  of  its  other 
usages,  the  patriarchal  spirit.  Hence  the 
Master  of  the  Lodge,  like  the  father  of  a 
primitive  family,  on  all  occasions  offers 
up  prayer  and  serves  at  the  altar.  A chap- 
lain is  sometimes,  through  courtesy,  invited 
to  perform  the  former  duty,  but  the  Master 
is  really  the  priest  of  the  Lodge. 

Having  then  such  solemn  duties  to  dis- 
charge, and  sometimes,  as  on  funereal  occa- 
sions, in  pubhc,  it  becomes  every  Master 
so  to  conduct  his  fife  and  conversation  as 
not,  by  contrast,  to  make  his  ministration 
of  a sacred  office  repulsive  to  those  who  see 
and  hear  him,  and  especially  to  profanes. 
It  is  not  absolutely  required  that  he  should 
be  a religious  man,  resembling  the  clergy- 
man in  seriousness  of  deportment;  but  in 
his  behavior  he  should  be  an  example  of 
respect  for  religion.  He  who  at  one  time 
drinks  to  intoxication,  or  indulges  in  pro- 
fane swearing,  or  obscene  and  vulgar  lan- 
guage, is  unfit  at  any  other  time  to  conduct 
the  religious  services  of  a society.  Such  a 
Master  could  inspire  the  members  of  his 
Lodge  with  no  respect  for  the  ceremonies 
he  was  conducting;  and  if  the  occasion 
was  a public  one,  as  at  the  burial  of  a brother, 
the  circumstance  would  subject^  the  Order 
which  could  tolerate  such  an  incongruous 
exhibition  to  contempt  and  ridicule. 

Priest,  Grand  High.  See  Grand  High 

Pvi/BSti 

Priest,  High.  See  High  Priest. 

Priesthood,  Order  of  High.  See  High 
Priesthood,  Order  of. 

Priestiy  Order.  A Rite  which  Bro. 
John  Yarker,  of  Manchester,  says  {Myst.  of 


584 


PRIEST 


PRIMITIVE 


Antiq.,  p.  126)  was  formerly  practised  in 
Ireland,  and  formed  the  system  of  the  York 
Grand  Lodge.  It  consisted  of  seven  de- 
grees, as  follows:  1.  2.  3.  S5nnbolio  degrees; 
4.  Past  Master;  5.  Royal  Arch;  6.  Knight 
Templar;  7.  Knight  Templar  Priest,  or 
Holy ’Wisdom.  The  last  degree  was  called 
a Tabernacle,  and  was  governed  by  seven 
“Pillars.”  Bro.  Hughan  of  Freem.  in 

York,  p.  32)  doubts  the  York  origin  of  the 
Priestly  Order,  as  well  as  the  claim  it  made 
to  have  been  revived  in  1786.  It  is  now  ob- 
SOlct;0 

Priest,  Royal.  The  Fifth  Degree  of  the 
Initiated  Brothers  of  Asia. 

Priest  Theosophist.  Thory  says  that  it  is 
the  Sixth  Degree  of  the  Kabbalistic  Rite. 

Priestly  Vestments.  The  high  priest 
ministered  in  eight  vestments,  and  the  ordi- 
nary priest  in  four — the  tunic, drawers,Bonnet, 
and  girdle.  To  these  the  high  priest  added 
the  breastplate,  ephod,  robe  and  golden  plate, 
and  when  occasion  required  the  Urim  and 
Thummim. 

Primitive  Freemasonry.  The  Primitive 
Freemasonry  of  the  antediluvians  is  a term  for 
which  we  are  indebted  to  Oliver,  although  the 
theory  was  broached  by  earlier  writers,  and 
among  them  by  the  Chevalier  Ramsay.^  The 
theory  is,  that  the  principles  and  doctrines  of 
Freemasonry  existed  in  the  earliest  ages  of  the 
world,  and  were  believed  and  practised  by  a 
primitive  people,  or  priesthood,  under  the 
ni^me  of  Pure  or  Primitive  Freemasonry;  and 
that  this  Freemasonry,  that  is  to  say,  the  re- 
ligious doctrine  inculcated  by  it,  was,  after  the 
flood,  corrupted  by  the  Pagan  philosophers  and 
priests,  and,  receiving  the  title  of  Spurious  Free- 
masonry, v/as  exhibited  in  the  Ancient  Mys- 
teries. The  Noachidse,  however,  preserved  the 
principles  of  the  Primitive  Freemasonry,  and 
transmitted  them  to  succeeding  ages,  when  at 
length  they  assumed  the  name  of  Speculative 
Masoriry.  The  Primitive  Freemasonry  was 
probably  without  ritual  or  S3^mbolism,  and 
consisted  only  of  a series  of  abstract  proposi- 
tions derived  from  antediluvian  traditions. 
Its  dogmas  were  the  unity  of  God  and  the 
immortality  of  the  soul.  Dr.  Oliver,  who 
gave  this  system  its  name,  describes  it  (Hist. 
Landm.,  i.,  p.  61)  in  the  lollowing  language: 
“It  included  a code  of  simple  morals.  It 
assured  men  that  they  who  did  well  would  be 
approved  of  God;  and  if  they  followed  evil 
courses,  sin  would  be  imputed  to  them,  and 
t!;ey  would  thus  become  subject  to  punish- 
ment. It  detailed  the  reasons  why  the  sev- 
enth day  was  consecrated  and  set  apart  as  a 
Sabbath,  or  day  of  rest;  and  showed  why  the 
bitter  consequences  of  sin  were  visited  upon 
our  first  parents,  as  a practical  lesson  that  it 
ought  to  be  avoided.  But  the  great  object 
of  this  Primitive  Freemasonry  was  to  pre- 
serve and  cherish  the  promise  of  a Redeemer, 
who  should  provide  a remedy  for  the  evil  that 
their  transgression  had  introduced  into  the 
world,when  the  appointed  time  should  come.” 

In  his  History  of  Initiation  he  makes  the 
supposition  that  the  ceremonies  of  this  Prim- 


itive Freemasonry  would  be  few  and  unosten- 
tatious, and  consist,  perhaps,  like  that  of 
admission  into  Christianity,  of  a simple 
lustration,  conferred  alike  on  all,  in  the  hope 
that  they  would  practise  the  social  duties  of 
benevolence  and  good-will  to  man,  and  unso- 
phisticated devotion  to  God. 

He  does  not,  however,  admit  that  the  sys- 
tem of  Primitive  Freemasonry  consisted  only 
of  those  tenets  which  are  to  be  found  in  the 
first  chapters  of  Genesis,  or  that  he  intends,  in 
his  definition  of  this  science,  to  embrace  so 
general  and  indefinite  a scope  of  all  the  prin- 
ciples of  truth  and  light,  as  Preston  has  done 
in  his  declaration,  that  “from  the  commence- 
ment of  the  world,  we  may  trace  the  founda- 
tion of  Masonry.”  On  the  contrary,  Oliver 
supposes  that  this  Primitive  Freemasonry  in- 
cluaed  a particular  and  definite  system,  made 
up  of  legends  and  symbols,  and  confined  to 
those  who  were  initiated  into  its  myster- 
ies. The  knowledge  of  these  mysteries  was 
of  course  communicated  by  God  himself  to 
Adam,  and  from  him  traditionally  received  by 
his  descendants,  throughout  the  patriarchal 
line. 

This  view  of  Oliver  is  substantiated  by  the 
remarks  _ of  Rosenberg,  a learned  French 
Mason,  in  an  article  in  the  Freemasons’  Quar- 
terly Review,  on  the  Book  of  Rasiel,  an  ancient 
Kabbalistic  work,  whose  subject  is  these  Di- 
vine mysteries.  “This  book,”  says  Rosen- 
berg, “informs  us  that  Adam  was  the  first  to 
receive  these  m3'-sterics.  Afterward,  when 
driven  out  of  Paradise,  he  communicated  them 
to  his  son  Seth;  Seth  communicated  them  to 
Enoch;  Enoch  to  Methuselah;  Methuselah 
to  Lamech : Lamech  to  Noah;  NoahtoShem; 
Shem  to  Aoraham;  Abraham  to  Isaac;  Isaac 
to  Jacob;  Jacob  to  Levi:  Le\d  to  Kelhotli; 
Kelhoth  to  Amram;  Amram  to  Moses; 
Moses  to  Joshua;  Joshua  to  the  Elders;  the 
Elders  to  the  Prophets;  the  Prophets  to  the 
Wise  Men;  and  then  from  one  to  another 
dowm  to  Solomon.” 

Such,  then,  v/as  the  Pure  or  Primitive  Free- 
masonry, the  first  system  of  mysteries  which, 
according  to  modern  Masonic  writers  of  the 
school  of  Oliver,  has  descended,  of  course  with 
various  modifications,  from  age  to  age,  in  a 
direct  and  uninterrupted  line,  to  the  Free- 
masons of  the  present  day. 

The  theory  is  an  attractive  one,  and  may  be 
qualifiedly  adopted,  if  w’e  may  accept  what 
appears  to  have  been  the  doctrine  of  Ander- 
son, of  Hutchinson,  of  Preston,  and  of  Oliver, 
that  the  purer  theosophic  tenets  of  “the 
chosen  people  of  God”  w^ere  similar  to  those 
subsequent^'’  inculcated  in  Masonry,  and  dis- 
tinguished from  the  corrupted  teaching  of  the 
Pagan  rehgions  as  developed  in  the  masteries. 
But  if  we  attempt  to  contend  that  there  w^as 
among  the  Patriarchs  any  esoteric  organiza- 
tion at  all  resembling  the  modern  system  of 
Freemasonry,  w'e  shall  find  no  historical  data 
on  which  we  may  rely  for  support. 

Primitive  Rite.  This  Rite  w^as  founded 
at  Narbonne,  in  France,  on  April  19,  1780,  by 
the  pretended  “Superiors  of  the  Order  of  Free 


PRIMITIVE 


PRINCE 


585 


and  Accepted  Masons.”  It  was  attached  to 
the  Ix)d^  of  the  Philadelphes,  under  the  title 
of  the  “First  Lodge  of  St.  John  united  to  the 
Primitive  Rite  for  the  country  of  France.” 
Hence  it  is  sometimes  called  the  Primitive 
Rite  of  Narbonne,  and  sometimes  the  Rite  of 
the  Philadelphes.  It  was  divided  into  three 
classes,  which  comprised  ten  degrees  of  in- 
struction. These  were  not,  in  the  usual  sense, 
degrees,  but  rather  collections  of  grades,  out 
of  which  it  was  sought  to  develop  all  the  in- 
structions of  which  they  were  capable.  These 
classes  and  degrees  were  as  follows: 

First  Class.  1.  Apprentice.  2.  Fellow- 
Craft.  3.  Master  Mason.  These  were  con- 
formable to  the  same  degrees  in  aU  the  other 
Rites. 

Second  Class.  Fourth  DeCTee,  comprising 
Perfect  Master,  Elu,  and  Architect.  Fifth 
Degre^  comprising  the  Sublime  Ecossais. 
Sixth  De^ee.  comprising  the  Knight  of  the 
Sword,  Knight  of  the  East,  ana  Prince  of 
Jerusalem. 

Third  Class.  7.  The  First  Chapter  of  Rose 
Croi^  comprising  ritual  instructions.  8. 
The  Second  Chapter  of  Rose  Croix.  It  is  the 
depository  of  historical  documents  of  rare 
value.  9.  The  Third  Chapter  of  Rose  Croix, 
comprising  physical  and  philosophical  instruc- 
tions. 10.  The  Fourth  and  last  Chapter  of 
Rose  Croix,  or  Rose  Croix  Brethren  of  the 
Grand  Rosary,  engaged  in  researches  into  the 
occult  sciences,  the  object  being  the  rehabili- 
tation and  reintegration  of  man  in  his  prim- 
itive rank  and  prerogatives.  The  Primitive 
Rite  was  united  to  the  Grand  Orient  in  1786, 
although  some  of  its  Lodges,  objecting  to 
the  union,  maintained  their  independence.  It 
secured,  at  one  time,  a high  consideration 
among  French  Masons,  not  only  on  account  of 
the  objects  in  which  it  wsis  engaged,  but  on 
account  also  of  the  talents  and  position  of 
many  of  its  members.  But  it  is  no  longer 
practised. 

PrlmltlTe  Scottish  Rite.  This  Rite 
claims  to  have  been  established  in  1770,  at 
Namur,  in  Belgium,  by  a body  called  the  Met- 
ropolitan Grand  Lodge  of  Edinburgh.  But 
the  truth,  according  to  Clavel  {Hist.  Pitt.,  p. 
220),  is  that  it  was  the  invention  of  oneMar- 
chot,  an  advocate  of  Nivelles,  who  organized 
it  in  1818,  at  Namur,  beyond  which  city,  and 
the  Lodge  of  “Bonne  Amiti6,”  it  scarcely  ever 
extended.  It  consists  of  thirty-three  d^ees, 
as  follows:  1.  Apprentice;  2.  Fellow-Craft; 
3.  Master;  4.  Perfect  Master;  5.  Irish  Mas- 
ter; 6.  Elect  of  Nine;  7.  Elect  of  the  Un- 
knovTi;  8.  Elect  of  Fifteen;  9.  Illustrious 
Master;  10.  Perfect  Elect ; 11.  Minor  Archi- 
tect; 12.  Grand  Architect;  13.  Sublime  Ar- 
chitect; 14.  Master  in  Perfect  Architecture; 
15.  Royal  Arch;  16.  Prussian  Knight;  17. 
Knight  of  the  East;  18.  Prince  of  Jerusalem; 
19.  Master  of  All  Lodges;  20.  Knight  of  the 
West;  21.  Knight  of  Palestine;  22.  Sover- 
eign Prince  of  Rose  Croix;  23.  Sublime  Scot- 
tish Mason;  24.  Knight  of  the  Sun;  25. 
Grand  Scottish  Mason  of  St.  Andrew*  26. 
Master  of  the  Secret;  27.  Knight  of  the  Black 


Eagle;  28.  Knight  of  K H;  29.  Grand 

Elect  of  Truth:  30.  Novice  of  the  Interior; 
31.  Knight  of  tne  Interior;  32.  Prefect  of  the 
Interior;  33.  Commander  of  the  Interior. 
The  Primitive  Scottish  Rite  appears  to  have 
been  founded  upon  the  Rite  of  Perfection, 
with  an  intermixture  of  the  Strict  Observance 
of  Hund,  the  Adonhiramite,  and  some  other 
Rites. 

Prince.  The  word  Prince  is  not  attached 
as  a title  to  any  Masonic  office,  but  is  prefixed 
as  a part  of  the  name  to  several  degrees,  as 
Prince  of  the  Royal  Secret,  Prince  of  Rose 
Croix,  and  Prince  of  Jerusalem.  In  all  of 
these  instances  it  seems  to  convey  some  idea 
of  sovereignty  inherent  in  the  character  of  the 
degree.  Thus  the  Prince  of  the  Royal  Secret 
was  the  ultimate,  and,  of  course,  controlling 
degree  of  the  Rite  of  Perfection,  whence,  shorn, 
however,  of  its  sovereignty,  it  has  been  trans- 
ferred to  the  Ancient  and  Accepted  Scottish 
Rite.  The  Prince  of  Rose  Croix,  although 
holding  in  some  Rites  a subordinate  position, 
was  originally  an  independent  degree,  and  the 
representative  of  Rosicrucian  Masonry.  It  is 
still  at  the  head  of  the  French  Rite.  The 
Princes  of  Jerusalem,  according  to  the  Old 
Constitutions  of  the  Rite  of  Perfection,  were 
invested  with  power  of  jurisdiction  over  all 
degrees  below  the  Sixteenth,  a prerogative 
which  they  exercised  long  after  the  promulga- 
tion of  the  Constitutions  of  1786;  andf  even  now 
they  are  called,  in  the  ritual  of  the  Ancient 
and  Accepted  Rite,  “Chiefs  in  Masonry,”  a 
term  borrowed  from  the  Constitutions  of  1762. 
But  there  are  several  other  Prince  degrees 
which  do  not  seem,  at  least  now,  to  claim  any 
character  of  sovereignty — such  are  the  Prince 
of  Lebanon,  Prince  of  the  Tabernacle,  and 
Prince  of  Mercy,  all  of  which  are  now  subor- 
dinate degrees  in  the  Scottish  Rite. 

Prince  Adept.  See  Adept,  Prince. 

Prince  Depositor,  Grand.  (Grand  Prince 
DSpositaire.)  A degree  in  tjie  collection  of 
Pyron. 

Prince  Edward  Island.  Previous  to 
November,  1798,  Prince  Edward  Island  was 
called  St.  John’s  Island,  the  name  being 
changed  by  Imperial  Act  on  that  date. 

On  the  9th  of  October,  1797,  St.  John’s 
Lodge,  now  No.  1 on  the  Registry  of  that 
Province,  was  established  by  Warrant  at 
Charlottetown  by  the  Grand  Lodge  of  Eng- 
land. The  then  Lieutenant-Governor,  Gen- 
eral Edw*ard  Fanning,  was  one  of  the  Charter 
members.  In  1857,  Victoria  Lodge  at  Char- 
lottetown w^as  chartered  by  Scotland.  In 
1875  there  w'ere  seven  lodges  in  this  Province 
w^orking  under  English  Warrants,  viz.,  St. 
John’s,  King  Hiram,  St.  George,  Alexandra, 
Mount  Lebanon,  and  True  Brothers,  and  one 
under  the  Scottish  Register,  “Victoria.” 

On  the  23d  day  of  June,  1875,  these  eight 
Lodges  met  and  formed  the  Grand  Lodge  of 
Prince  Edw'^ard  Island.  The  Hon.  John  Yeo 
was  elected  Grand  Master  and  w^as  installed, 
together  with  his  officers,  the  following  day 
bv  M.  Wor.  Bro.  John  V.  lilhs,  Grand  Master 
of  New  Brunswick. 


586 


PRINCE 


PRINCE 


Prince  Mason.  A term  applied  in  the  old 
Scottish  Rite  Constitutions  to  the  possessors  of 
the  high  degrees  above  the  Fourteenth.  It  was 
first  assumed  by  the  Council  of  the  Emperors 
of  the  East  and  West.  Rose  Croix  Masons 
in  Ireland  are  still  known  by  this  name. 

Prince  of  Jerusalem.  {Prince  de  Jerusa- 
lem.) This  was  the  Sixteenth  Degree  of  the 
Rite  of  Perfection,  whence  it  was  transferred 
to  the  Ancient  and  Accepted  Scottish  Rite, 
where  it  occupies  the  same  numerical  position. 
Its  legend  is  founded  on  certain  incidents 
which  took  place  during  the  rebuilding  of  the 
second  Temple,  when  the  Jews  were  so  much 
incommoded  by  the  attacks  of  the  Samaritans 
and  other  neighboring  nations,  that  an  em- 
bassy was  sent  to  King  Darius  to  implore  his 
favor  and  protection,  which  was  accordingly 
obtained.  This  legend,  as  developed  in  the 
degree,  is  contained  neither  in  Ezra  nor  in 
the  apocryphal  books  of  Esdras.  It  is  found 
only  in  the  Antiquities  of  Josephus  (lib.  xi., 
cap.  iv.,  sec.  9),  and  thence  there  is  the  strong- 
est internal  evidence  to  show  that  it  was  de- 
rived by  the  inventor  of  the  degree.  Who  that 
inventor  was  we  can  only  conjecture.  But 
as  we  have  the  statements  of  both  Ragon  and 
Kloss  that  the  Baron  de  Tschoudy  composed 
the  de^ee  of  Knight  of  the  East,  and  as  that 
de^ee  is  the  first  section  of  the  system  of 
which  the  Prince  of  Jerusalem  is  the  second, 
we  may  reasonably  suppose  that  the  latter  was 
also  composed  by  him.  The  degree  being  one 
of  those  adopted  by  the  Emperors  of  the  East 
and  West  in  their  system,  which  Stephen 
Morin  was  authorized  to  propagate  in  Amer- 
ica, it  was  introduced  into  America  long  be- 
fore the  establishment  of  the  Supreme  Council 
of  the  Scottish  Rite.  A Council  was  estab- 
lished by  Henry  A.  Francken,  about  1767,  at 
Albany,  in  the  State  of  New  York,  and  a 
Grand  Council  organized  by_  Myers,  in  1788, 
in  Charleston,  South  Carolina.  This  body 
exercised  sovereign  powers  even  after  the 
establishment  of  the  Supreme  Council, 
May  31,  1801,  for,  in  1802,  it  granted  a 
Warrant  for  the  establishment  of  a Mark 
Lodge  in  Charleston,  and  another  in  the  same 
year,  for  a Lodge  of  Perfection,  in  Savannah, 
Georgia.  But  under  the  present  regulations 
of  the  Ancient  and  Accepted  Scottish  Rite, 
this  prerogative  has  been  abolished,  and 
Grand  Councils  of  Princes  of  Jerusalem  no 
longer  exist.  The  old  regulation,  that  the 
Master  of  a Lodge  of  Perfection  must  be  at 
least  a Prince  of  Jerusalem,  which  was  con- 
tained in  the  Constitution  of  the  Grand  Coun- 
cil, has  also  been  repealed,  together  with  most 
of  the  privileges  which  formerly  appertained 
to  the  degree.  A decision  of  the  Supreme 
Council,  in  1870,  has  even  obliterated  Coun- 
cils of  the  Princes  of  Jerusalem  as  a separate 
organization,  authorized  to  confer  the  pre- 
liminary degree  of  Knights  of  the  East,  and 
placed  such  Councils  within  the  bosom  of 
Rose  Croix  Chapters,  a provision  of  which,  as 
a manifest  innovation  on  the  ancient  system, 
the  expediency,  or  at  least  the  propriety,  may 
be  greatly  doubted, 


Bodies  of  this  degree  are  called  Councils. 
According  to  the  old  rituals,  the  officers  were 
a Most  Equitable,  a Senior  and  Junior  Most 
Enlightened,  a Grand  Treasurer,  and  Grand 
Secretary.  The  more  recent  ritual  of  the 
Southern  Jurisdiction  of  the  United  States 
has  substituted  for  these  a Most  Illustrious 
Tarshatha,  a Most  Venerable  High  Priest,  a 
IMost  Ex'^ellent  Scribe,  two  Most  Enlightened 
Wardens,  and  other  officers.  Yellow  is  the 
symbolic  color  of  the  degree,  and  the  apron  is 
crimson  (formerly  white),  lined  and  bordered 
with  yellow.  The  jewel  is  a medal  of  gold,  on 
one  side  of  which  is  inscribed  a hand  holding 
an  equally  poised  balance,  and  on  the  other  a 
double-edged,  cross-hilted  sword  erect,  be- 
tween three  stars  around  the  point,  and  the 
letters  D and  Z on  each  side. 

The  Prince  of  Jerusalem  is  also  the  Fifty- 
third  Degree  of  the  Metropolitan  Chapter  of 
France,  and  the  Forty-fifth  of  the  Rite  of  Miz- 
raim. 

Prince  of  Jerusalem,  Jewel  of.  Should 
be  a gold  incrustation  on  a lozenge-shaped 
piece  of  mother-of-pearl.  Equipoise  scales 
held  by  hand,  sword,  five  stars,  one  larger  than 


the  other  four,  and  the  letters  D and  Z in  He- 
brew, one  on  either  side  of  the  scales.  The 
five-pointed  crown,  within  a triangle  of  gold, 
has  also  been  used  as  a jewel  of  this  Sixteenth 
Degree. 

Prince  of  Lebanon.  See  Knight  of  the 
Royal  Ax. 

Prince  of  Libanus.  Another  title  for 
Prince  of  Lebanon. 

Prince  of  Mercy.  {Prince  du  Merci.) 
The  Twenty-sixth  Degree  of  the  Ancient  and 
Accepted  Scottish  Rite,  called  also  Scottish 
Trinitarian  or  Ecossais  Trinitaire.  It  is  one 
of  the  eight  degrees  which  were  added  on  the 
organization  of  the  Scottish  Rite  to  the  origi- 
nal twenty-five  of  the  Rite  of  Perfection. 

It  is  a Christian  degree  in  its  construction, 
and  treats  of  the  triple  covenant  of  mercy 
which  God  made  with  man;  first  with  Abra- 
ham by  circumcision;  next,  with  the  Israel- 
ites in  the  wilderness,  by  the  intermediation  of 
Moses;  and  lastly,  with  all  mankind,  by  the 
death  and  sufferings  of  Jesus  Christ.  It  is  in 
allusion  to  these  three  acts  of  mercy,  that  the 
degree  derives  its  two  names  of  Scottish  Trin- 
itarian and  Prince  of  Mercy,  and  not,  as 


PRINCE 


PRINCIPALS 


587 


Ragon  supposes,  from  any  reference  to  the 
Fathers  of  Mercy,  a religious  society  formerly 
engaged  in  the  ransoming  of  Christian  cap- 
tives at  Algiers.  Chemin  Dupontes  {Mem. 
Sur  VEcoss,  p.  373)  says  that  the  Scottish  rit- 
uals of  the  degree  are  too  full  of  the  Hermetic 
philosophy,  an  error  from  which  the  French 
Cahiers  are  exempt;  and  he  condemns  much 
of  its  doctrines  as  “hyperbohque  plaisanterie.” 
But  the  modern  rituals  as  now  practised  are 
obnoxious  to  no  such  objection.  The  sym- 
bolic development  of  the  number  three  of 
course  constitutes  a large  part  of  its  lecture; 
but  the  real  dogma  of  the  degree  is  the  impor- 
tance of  Truth,  and  to  this  all  its  ceremonies 
are  directed. 

Bodies  of  the  degree  are  called  Chapters. 
The  presiding  officer  is  called  Most  Excellent 
Chief  Prince,  the  Wardens  are  styled  Excel- 
lent. In  the  old  rituals  these  officers  repre- 
sented Moses,  Aaron,  and  Eleazar;  but  the 
abandonment  of  these  personations  in  the 
modern  rituals  is,  I thinx,  an  improvement. 
The  apron  is  red  bordered  with  white,  and  the 
jewel  is  an  equilateral  triangle,  within  which  is 
a heart.  This  was  formerly  inscribed  with  the 
Hebrew  letter  tau,  now  with  the  letters  I.  H.  S. ; 
and,  to  add  to  the  Christianization  which 
these  letters  give  to  the  degree,  the  American 
Councils  have  adopted  a tessera  in  the  form  of 
a small  fish  of  ivory  or  mother-of-pearl,  in 
allusion  to  the  well-known  usage  of  the  prim- 
itive Christians. 

Prince  of  Rose  Croix.  See  Rose  Croix, 
Prince  of. 

Prince  of  the  Captivity.  According  to 
the  Talmudists,  the  Jews,  while  in  captivity 
at  Babylon,  kept  a genealogical  table  of  the 
line  of  their  kings,  and  he  who  was  the  right- 
ful heir  of  the  throne  of  Israel  was  called  the 
Head  or  Prince  of  the  Captivity.  At  the  time 
of  the  restoration,  Zerubbabel,  being  the  hneal 
descendant  of  Solomon,  was  the  Prince  of  the 
Captivity. 

Prince  of  the  East,  Grand.  {Grand 
Prince  TOrient.)  A degree  in  the  collection 
of  Le  Page. 

Prince  of  the  Levites.  {Prince  des  LS- 
vites.)  A degree  in  the  collection  of  the  Lodge 
of  Saint  Louis  des  Amis  Reunis  at  Calais. 

Prince  of  the  Royal  Secret.  See  Sub- 
lime Prince  of  the  Royal  Secret. 

Prince  of  the  Seven  Planets,  Illustri- 
ous Grand.  {Illustre  Grand  Prince  des  sept 
Planetes.)  A degree  in  the  manuscript  collec- 
tion of  Peuvret. 

Prince  of  the  Tabernacle.  {Prince  du 
Tabernacle.)  The  Twenty-fourth  Degree  of 
the  Ancient  and  Accepted  Scottish  Rite.  In 
the  old  rituals  the  degree  was  intended  to 
illustrate  the  directions  given  for  the  building 
of  the  tabernacle,  the  particulars  of  which  are 
recorded  in  the  twenty-fifth  chapter  of  Exo- 
dus. The  Lodge  is  called  a Hierarchy,  and  its 
officers  are  a Most  Powerful  Chief  Prince,  rep- 
resenting Moses,  and  three  Wardens,  whose 
style  is  Powerful,  and  who  respectively  repre- 
sent Aaron,  Bezaleel,  and  Aholiab.  In  the 
modern  rituals  of  the  United  States,  the  three 


principal  officers  are  called  the  Leader,  the 
High  Priest,  and  the  Priest,  and  respectively 
represent  Moses,  Aaron,  and  Ithamar,  his  son. 
The  ritual  is  greatly  enlarged;  and  while  the 
main  idea  of  the  degree  is  retained,  the  cere- 
monies represent  the  initiation  into  the  mys- 
teries of  the  Mosaic  tabernacle.  _ 

The  jewel  is  the  letter  A,  in  gold,  sus- 
pended from  a broad  crimson  ribbon.  The 
apron  is  white,  lined  with  scarlet  and  bor- 
dered with  green.  The  flap  is  sky-blue. 
On  the  apron  is  depicted  a representation 
of  the  tabernacle. 

This  de^ee  appears  to  be  peculiar  to  the 
Scottish  Rite  and  its  modifications.  I have 
not  met  with  it  in  any  of  the  other  Rites. 

Prince  of  Wales’  Grand  Lodge.  About 
the  time  of  the  reconciliation  of  the  two 
contending  Grand  Lodges  in  England,  in 
1813,  they  were  called,  by  way  of  distinc- 
tion, after  their  Grand  Masters.  Iffiat  of 
the  “Moderns”  was  called  the  “Prince  of 
Wales’  Grand  Lodge,”  and  that  of  the 
“Ancients”  the  “Duke  of  Kent’s  Grand 
Lodge.”  The  titles  were  used  colloquially, 
and  not  officially. 

Princess  of  the  Crown.  {Princesse  de  la 
Couronne.)  The  Tenth  and  last  degree  of 
the  Masonry  of  Adoption  according  to  the 
French  regime.  The  degree,  which  is  said 
to  have  been  composed  in  Saxony,  in  1770, 
represents  the  reception  of  the  Queen  of 
Sheba  by  King  Solomon.  The  Grand  Master 
and  Grand  Mistress  personate  Solomon  and 
his  wife  (which  one,  the  Cahier  does  not  say), 
and  the  recipiendary  plays  the  part  of  the 
Queen  of  Sheba.  The  degree,  says  Ragon 
{Tuil.  Gen.,  p.  78),  is  not  initiatory,  but 
simply  honorary. 

Principal  Officers.  The  number  three,  as 
a sacred  number  in  the  Masonic  system,  is, 
among  many  other  ways,  developed  in  the 
fact  that  in  all  Masonic  bodies  there  are  three 
principal  officers. 

Principals.  The  three  presiding  officers 
in  a Chapter  of  Royal  Arch  Masons,  accord- 
ing to  the  system  practised  in  England,  are 
called  the  Three  Principals,  or  King,  Prophet, 
and  Priest,  and,  under  the  titles  of  Z,  H, 
and  J,  represent  Zerubbabel,  Haggai,  and 
Joshua.  No  person  is  eligible  to  the  First 
Principal’s  chair  unless  he  has  served  twelve 
months  in  each  of  the  others;  and  he  must 
also  be  the  Master  or  Past  Master  of  a Lodge, 
and  have  served  in  the  Chapter  the  office 
of  Scribe,  Sojourner,  or  Assistant  Sojourner. 
At  his  installation,  each  of  the  Principals 
receives  an  installing  degree  like  that  of  the 
Master  of  a Blue  Lodge.  There  is,  however, 
no  resemblance  between  any  of  these  degrees 
and  the  order  of  High  Priesthood  which  is 
conferred  in  this  country. 

The  presiding  officers  of  the  Grand  Chap- 
ter are  called  Grand  Principals,  and  repre- 
sent the  same  personages. 

The  official  jewel  of  Z,  is  a crown;  of  H,  an 
All-seeing  eye;  and  of  J,  a book,  each  sur- 
rounded by  a nimbus,  or  rays  of  glory,  and 
placed  within  an  equilateral  triangle. 


588 


PRINCIPAL 


PROBATION 


Principal  Sojourner.  The  Hebrew  word 
ger,  which  we  translate  “a  sojourner,” 
signifies  a man  living  out  of  his  own  country, 
and  is  used  in  this  sense  throughout  the  Ola 
Testament.  The  children  of  Israel  were, 
therefore,  during  the  captivity,  sojourners 
in  Babylon,  and  the  person  wno  is  repre- 
sented by  this  officer,  performed,  as  the  in- 
cidents of  the  degree  relate,  an  important 
part  in  the  restoration  of  tne  Israelites  to 
Jerusalem.  He  was  the  spokesman  and 
leader  of  a party  of  three  sojourners,  and  is, 
therefore,  emphatically  called  the  chief,  or 
principal  sojourner. 

In  the  English  Royal  Arch  system  there 
are  three  officers  called  Sojourners.  But  in 
the  American  system  the  three  Historical 
Sojourners  are  represented  by  the  candi- 
dates, while  only  the  simposed  chief  of  them 
is  represented  by  an  officer  called  the  Prin- 
cipal Sojourner.  His  duties  are  those  of  a 
conductor,  and  resemble,  in  some  respects, 
those  of  a Senior  Deacon  in  a Symbolic 
Lodge;  which  office,  indeed,  he  occupies  when 
the  Chapter  is  open  on  any  of  the  preliminary 
degrees. 

Printed  Proceedings.  In  1741,  the  Grand 
Lodge  of  England  adopted  a regulation, 
which  Entick  {Constitutions,  1756,  p.  236)  is 
careful  to  tell  us,  “was  unanimously  agreed 
to,”  forbidding  any  brother  “to  print,  or 
cause  to  be  printeci,  the  proceedings  of  any 
Lodge  or  any  part  thereof,  or  the  names  of 
the  persons  present  at  such  Lodge,  but  by 
the  direction  of  the  Grand  Master  or  his 
deputy,  under  pain  of  being  disowned  for  a 
brother,  and  not  to  be  admitted  into  any 
Quarterly  Communication  or  Grand  Lodge, 
or  any  Lodge  whatsoever,  and  of  being 
rendered  incapable  of  bearing  any  office  in 
the  Craft.”  The  law  has  never  been  re- 
pealed, but  the  Grand  Lodge  of  England 
issues  reports  of  its  meetings,  as  also  do 
most  of  the  Grand  Lodges  of  the  world. 
Bulletins  are  published  at  stated  intervals 
by  the  Grand  Orients  of  France,  Italy,  and 
Portugal,  and  by  nearly  aU  those  of  South 
America.  In  the  United  States,  every  Grand 
Lodge  publishes  annually  the  journal  of  its 
proceedings,  and  many  subordinate  Lodges 
print  the  account  of  any  special  meeting  held 
on  an  important  or  interesting  occasion. 

Prior.  1.  The  superiors  of  the  different 
nations  or  provinces  into  which  the  Order 
of  the  Templar  was  divided,  were  at  first 
called  Priors  or  Grand  Priors,  and  afterward 
Preceptors  or  Grand  Preceptors. 

2.  Each  of  the  languages  of  the  Order  of 
Malta  was  divided  into  Grand  Priories,  of 
which  there  were  twenty-six,  over  which  a 
Grand  Prior  presided.  Under  him  were 
several  Commanderies. 

3.  The  second  officer  in  a Council  of  Ka- 
dosh,  under  the  Supreme  Council  for  the 
Southern  Jurisdiction  of  the  United  States. 

4.  The  Grand  Prior  is  the  third  officer  in 
the  Supreme  Council  of  the  Ancient  and 
Accepted.  Scottish  Rite  for  the  Southern 
Jurisdiction  of  the  United  States. 


Prior,  Grand.  See  Grand  Prior. 

Priory.  The  jurisdiction  of  a Grand  Prior 
in  the  Order  of  Malta  or  St.  John  of  Jerusalem. 

Priory,  Great.  See  Great  Priory. 

Prison.  A Lodge  having  been  held  in 
1782,  in  the  King’s  Bench  prison,  London, 
the  Grand  Lodge  of  England  passed  a reso- 
lution declaring  that  “it  is  inconsistent  with 
the  principles  of  Masonry  for  any  Free- 
mason’s Lodge  to  be  held  for  the  purposes 
of  making,  passing,  or  raising  Masons  in 
any  prison  or  place  of  confinement.”  {Con- 
stitutions, 1784,  p.  349.)  The  resolution  is 
founded  on  the  principle  that  there  must  be 
perfect  freedom  of  action  in  all  that  relates 
to^  the  admission  of  candidates,  and  that 
this  freedom  is  not  consistent  with  the  neces- 
sa^  restraints  of  a prison. 

PriTate  Committee.  See  Committee,  Pri- 
vate. 

PrltUegcd  Questions.  In  parliamentary 
law,  privileged  questions  are  defined  to  be 
those  to  winch  precedence  is  given  over  all 
other  questions.  They  are  of  four  kinds: 
1.  Those  which  relate  to  the  rights  and 
privileges  of  the  assembly  or  any  of  its 
members.  2.  Motions  for  adjournment. 
3.  Motions  for  reconsideration.  4.  Special 
orders  of  the  day.  The  first,  third,  and 
fourth  only  are  applicable  to  Masonic  par- 
liamentary law. 

PrlTllefe,  Questions  of.  In  all  parlia- 
mentary or  legislative  bodies,  there  occur 
certain  questions  which  relate  to  matters 
affecting  the  dignity  of  the  assembly  or 
the  rights  and  privileges  of  some  of  its  mem- 
bers, and  these  are  hence  called  “questions 
of  privilege  ” : such,  for  instance,  are  motions 
arising  out  of  or  having  relation  to  a quarrel 
between  two  of  the  members,  an  assault  upon 
any  member,  charges  affecting  the  integrity 
of  the  assembly  or  any  of  its  members,  or 
any  other  matters  of  a similar  character. 
Questions  referring  to  any  of  these  matters 
take  precedence  of  all  other  business,  and 
hence  are  always  in  order.  These  questions 
of  privilege  are  not  to  be  confounded  with 
privileged  questions;  for,  although  all  ques- 
tions of  privilege  are  privileged  questions, 
all  privileged  questions  are  not  questions  of 
privilege.  Strictly  speaking,  questions  of 
privilege  relate  to  the  house  or  its  members, 
and  privileged  questions  relate  to  matters  oi 
business.  (See  Dr.  Mackey’s  Parliamentary 
Law,  as  applied  to  the  Government  of  Masonic 
Bodies,  ch.  xxiv^  xxv.) 

Probation.  The  interval  between  the 
reception  of  one  degree  and  the  succeeding 
one  is  called  the  probation  of  the  candidate, 
because  it  is  during  tffis  period  that  he  is 
to  prove  his  qualification  for  advancement. 
In  England  and  in  this  country  the  time  of 
probation  between  the  reception  of  degrees 
is  four  weeks,  to  which  is  generally  added 
the  further  safeguard  of  an  open  examination 
in  the  preceding  degree.  In  France  and 
Germany  the  probation  is  extended  to  one 
year.  The  time  is  greatly  extended  in  the 
Ancient  and  Accepted  Scottish  Rite.  The 


PROBLEM 


PROCESSIONS 


589 


statutes  of  the  Southern  Supreme  Council 
require  an  interval  of  two  years  to  be  passed 
bet-ween  the  reception  of  the  Fourteenth  and 
the  Thirty-second  degrees.  An  extraordinary 
nile  prevailed  in  the  Constitutions  of  1762, 
by  which  the  Rite  of  Perfection  was  governed. 
According  to  this  rule,  a candidate  was 
requked  to  pass  a probation,  from  the  time 
of  his  application  as  an  Entered  Apprentice 
until  his  reception  of  the  Twenty-fifth  or 
ultimate  degree  of  the  Rite,  of  no  less  than 
six  years  and  nine  months.  But  as  all  the 
separate  times  of  probation  depended  on 
Bvmbolic  numbers,  it  is  not  to  be  presumed 
that  this  regulation  was  ever  practically 
enforced. 

Problem,  Forty- Seventh.  See  Forty- 
Seventh  Problem. 

Processions.  Public  processions  of  the 
Order,  although  not  as  popular  as  they  were 
some  years  ago,  still  have  the  warrant  of 
early  and  long  usage.  The  first  procession, 
after  the  revival,  of  which  we  have  a record, 
took  place  June  24,  1721,  when,  as  Anderson 
tells  us  (Constitutions.  1738,  p.  112),  “Payne, 
Grand  Master,  with  nis  Wardens,  the  former 
Grand  officers,  and  the  Masters  and  Wardens 
of  twelve  Lodges,  met  the  Grand  Master 
elect  in  a Grand  Lodge  at  the  King’s  Arms 
Tavern,  St.  Paul’s  Churchyard,  in  the  morn- 
ing, . . . and  from  thence  they  marched 
on  foot  to  the  Hall  in  proper  clothing  and 
due  form.”  Anderson  and  Entick  con- 
tinue to  record  the  annual  proceaaions  of  the 
Grand  Lodge  and  the  Craft  on  the  feaat 
day,  with  a few  exception!,  for  the  next 
twenty-five  years;  but  after  this  first  pedes- 
trian procession  all  the  subsequent  ones  were 
made  in  carriages,  the  record  being,  “the 
procession  of  March  was  made  in  coaches 
and  chariots.”  (Constitutions,  1756,  p.  227.) 
But  ridicule  being  thrown  by  the  enemies 
of  the  Order  upon  these  processions,  by  a 
mock  one  in  1741  (see  Scald  Miserables) , and 
in  subsequent  years,  in  1747  the  Grand 
Lodge  unanimously  resolved  to  discontinue 
them,  nor  have  they  since  been  renewed. 
(Ibid.,  p.  248.)  * 

In  America,  public  processions  of  the  Craft 
were  some  years  ago  very  common,  nor  have 
they  yet  been  altogether  abandoned;  al- 
though now  practised  with  greater  discretion 
and  less  frequently,  being  in  general  restricted 
to  special  occasions  of  importance,  such  as 
funerals,  the  laying  of  corner-stones,  or  the 
dedication  of  public  edifices. 

The  question  has  been  often  mooted, 
whether  public  processions,  with  the  open 
exhibition  of  its  regalia  and  furniture,  are 
or  are  not  of  advantage  to  the  Order.  In 
1747  it  was  thought  not  to  be  so,  at  least  in 
London,  but  the  custom  was  continued,  to 
a great  extent,  in  the  provinces.  Dr.  Oliver 
was  in  favor  of  what  he  calls  (Symb.  of 
Glory)  “the  good  old  custom,  so  strongly 


* On  the  subject  of  these  mock  processions, 
see  an  article  by  Dr.  W.  J.  Chetwode  Crawley  in 
Ars  Quatuor  Coronatorum,  vol.  18. 


recommended  and  assiduously  practised  by 
the  Masonic  worthies  of  the  last  century, 
and  imitated  by  many  other  public  bodies 
of  men,  of  assembling  the  brethren  of  a 
province  annually  under  their  own  banner, 
and  marching  in  solemn  procession  to  the 
house  of  God,  to  offer  up  their  thanksgiving 
in  the  pubhc  congregation  for  the  blessings 
of  the  preceding  year;  to  pray  for  mercies 
in  prospect,  and  to  hear  from  the  pulpit  a 
disquisition  on  the  moral  and  rehgious  pur- 
poses of  the  Order.” 

Processions  are  not  peculiar  to  the  Masonic 
Fraternity.  The  custom  comes  to  us  from 
remote  antiquity.  In  the  initiations  at 
Eleusis,  the  celebration  of  the  Mysteries  was 
accompanied  each  day  by  a solemn  pro- 
cession of  the  initiates  from  Athens  to  the 
temple  of  initiation.  Apuleius  describes  the 
same  custom  as  prevailing  in  the  celebration 
of  the  Mysteries  of  Isis.  Among  the  early 
Romans,  it  was  the  custom,  in  times  of 
public  triumph  or  distress,  to  have  solemn 
processions  to  the  temples,  either  to  thank 
the  gods  for  their  favor  or  to  invoke  their 
protection.  The  Jews  also  went  in  pro- 
cession to  the  Temple  to  offer  up  their  prayers. 
So,  too,  the  primitive  Christians  walked  in 
procession  to  the  tombs  of  the  martyrs. 
Ecclesiastical  processions  were  first  intro- 
duced in  the  fourth  century.  They  are  now 
used  in  the  Cathohc  Church  on  various 
occasions,  and  the  Pontificate  Romanum  sup- 

f lies  the  necessary  ritual  for  their  observance, 
n the  Middle  Ages  these  processions  were 
often  carried  to  an  absurd  extent.  Polydore 
describes  them  as  consisting  of  “ridiculous 
contrivances,  of  a figure  with  a great  gaping 
mouth,  and  other  pieces  of  merriment.” 
But  these  displays  were  abandoned  with  the 
increasing  refinement  of  the  age.  At  this 
day,  processions  are  common  in  all  countries, 
not  only  of  rehgious  confraternities,  but  of 
pohtical  and  social  societies. 

There  are  processions  also  in  Masomy 
which  are  confined  to  the  internal  concerns 
of  the  Order,  and  are  not  therefore  of  a 
pubhc  nature.  The  procession  “round  the 
Hall,”  at  the  installation  of  the  Grand 
Master,  is  first  mentioned  in  1721.  Previous 
to  that  year  there  is  no  allusion  to  any  such 
ceremony.  From  1717  to  1720  we  are 
simply  told  that  the  new  Grand  Master 
“was  saluted,”  and  that  he  was  “homaged,” 
or  that  “ his  health  was  drunk  in  due  form.” 
But  in  1721  a processional  ceremony  seems 
to  have  been  composed,  for  in  that  year  we 
are  informed  (Const.,  1738,  p.  113)  that 
“Brother  Payne,  the  old  Grand  Master, 
made  the  first  procession  round  the  Hall, 
and  when  returned,  he  proclaimed  aloud  the 
most  noble,  prince  and  our  brother.”  This 
procession  was  not  abolished  with  the  public 
processions  in  1747,  but  continued  for  many 
years  afterward.  In  America  it  gave  rise  to 
the  procession  at  the  installation  of  Masters, 
which,  although  provided  for  by  the  ritual, 
and  practised  by  most  Lodges  until  very 
recently,  has  been  too  often  neglected  by 


690  PROCLAMATION 


PROFICIENCY 


many.  The  form  of  the  procession,  as 
adopted  in  1724,  is  given  by  Anderson 
(Constitutions,  1738,  p.  117),  and  is  almost 
precisely  the  same  as  that  used  in  all  Masonic 
processions  at  the  present  day,  except  funeral 
ones.  The  rule  was  then  adopted,  which  has 
ever  since  prevailed,  that  in  all  processions 
the  juniors  in  degree  and  in  office  shall  go 
first,  so  that  the  place  of  honor  shall  be  the 
rear. 

Proclamation.  At  the  installation  of  the 
officers  of  a Lodge,  or  any  other  Masonic 
body,  and  especially  a Grand  Lodge  or 
Grand  Chapter,  proclamation  is  made  in  a 
Lodge  or  Chapter  by  the  installing  officer, 
and  in  a Grand  Lodge  or  Grand  Chapter 
by  the  Grand  Marshal.  Proclamation  is 
also  made  on  some  other  occasions,  and  on 
such  occasions  the  Grand  Marshal  performs 
the  duty. 

Proclamation  of  Cyrus.  A ceremony  in 
the  American  Royal  Arch.  We  learn  from 
Scripture  that  in  the  first  year  of  Cyrus,  the 
King  of  Persia,  the  captivity  of  the  Jews  was 
terminated.  Cyrus,  from  his  conversations 
with  Daniel  and  the  other  Jewish  captives 
of  learning  and  piety,  as  well  as  from_  his 
perusal  of  their  sacred  books,  more  especially 
the  prophecies  of  Isaiah,  had  become  imbued 
with  a knowledge  of  true  religion,  and  hence 
had  even  publicly  announced  to  his  subjects 
his  belief  in  the  God  “which  the  nation  of 
the  Israelites  worshipped.”  He  was  conse- 
quently impressed  v/ith  an  earnest  desire  to 
fulfil  the  prophetic  declarations  of  which  he 
was  the  subject,  and  to  rebuild  the  Tem- 
ple of  Jerusalem.  Accordingly,  he  issued  a 
proclamation,  which  we  find  in  Ezra,  as 
follows : 

“Thus  saith  Cyrus,  King  of  Persia,  The 
Lord  God  of  heaven  hath  given  me  aU  the 
kingdoms  of  the  earth;  and  he  hath  charged 
me  to  build  him  a house  at  Jerusalem,  which 
is  in  Judea.  Who  is  there  among  you  of 
all  his  people?  his  God  be  with  him,  and  let 
him  go  up  to  Jerusalem,  which  is  in  Judea, 
and  build  the  house  of  the  Lord  God  of 
Israel  (he  is  the  God  ) which  is  in  Jerusalem.” 

With  the  publication  of  this  proclamation 
of  Cyrus  commences  what  may  oe  called  the 
second  part  of  the  Royal  Arch  Degree. 

Proclus.  Known  as  the  successor  of  Syri- 
anus  as  the  head  of  the  Athenian  school. 
Born  in  Constantinople,  412,  died  at  Athens, 
485.  Proclus  was  a Neo-Platonist,  and 
waged  war  against  the  new  religion  of  Chris- 
tianity, which  caused  him  to  be  banished 
from  the  city;  but  was  subsequently  read- 
mitted. His  works  were  chiefly  mystical, 
such  as  devoting  hymns  to  the  sun,  Venus, 
or  the  poetic  muses,  and  so  far  were  harmless. 

Profane.  There  is  no  word  whose  tech- 
nical and  proper  meaning  differs  more  than 
this.  In  its  ordinary  use  'profane  signifies 
one  who  is  irreligious  and  irreverent,  but  in 
its  technical  adaptation  it  is  applied  to  one 
who  is  ignorant  of  sacred  rites.  The  word 
is  compounded  of  the  two  Latin  words  pro 
and  fanum,  and  hterally  means  before  or 


outside  of  the  temple;  and  hence  a prof  an  us 
among  the  ancients  was  one  who  was  not 
allowed  to  enter  the  temple  and  behold  the 
mysteries.  “Those,”  says  yossius,  “were 
called  profane  who  were  not  initiated  in  the 
sacred  rites,  but  to  whom  it  was  allowed  only 
to  stand,  before  the  temple — pro  fano — not 
to  enter  it  and  take  part  in  the  solemnities.” 
The  Greek  equivalent,  BeArjAos,  had  a similar 
reference;  for  its  root  is  found  in  BijAbs,  a 
threshold,  as  if  it  denoted  one  who  was  not 
permitted  to  pass  the  threshold  of  the  temple. 
In  the  celebrated  hymn  of  Orpheus,  which  it 
is  said  was  sung  at  the  Mysteries  of  Eleusis, 
we  meet  with  this  phrase,  ^Oey^o/xai  ois 
©e'jUts  icrl  Qvpas  [S* irlBeadt  BcjS^Aots.  “ I 
speak  to  those  to  whom  it  is  lawful,  but 
close  the  doors  against  the  profane.”  When 
the  mysteries  were  about  to  begin,  the  Greeks 
used  the  solemn  formula,  e/ccts,  e/cas,  Io-ts 
Be/37]Aof;  and  the  Romans,  “Procul,  O procul 
este  profani,”  both  meaning,  “Depart,  de- 
part, ye  profane  I”  Hence  the  original  and 
inoffensive  si^ification  of  profane  is  that 
of  being  uninitiated;  and  it  is  in  this  sense 
that  it  is  used  in  Masonry,  simply  to  designate 
one  who  has  not  been  initiated  as  a Mason. 
The  word  profane  is  not  recognized  as  a noun 
substantive  in  the  general  usage  of  the 
language,  but  it  has  been  adopted  as  a tech- 
nical term  in  the  dialect  of  Freemasonry, 
in  the  same  relative  sense  in  which  the  word 
la'yman  is  used  in  the  professions  of  law  and 
divinity. 

Proficiency.  The  necessity  that  anyone 
who  devotes  himself  to  the  acouisition  of  a 
science  should  become  a proncient  in  its 
elementary  instructions  before  he  can  expect 
to  grasp  and  comprehend  its  higher  branches, 
is  so  almost  self-evident  as  to  need  no  argu- 
ment. But  as  Speculative  Masonry  is  a 
science,  it  is  equally  necessary  that  a requisite 
qualification  for  admission  to  a higher  degree 
should  be  a suitable  proficiency  in  the  pre- 
ceding one.  It  is  true,  that  we  do  not  find  in 
express  words  in  the  Old  Constitutions  any 
regulations  requiring  proficiency  as  pre- 
liminary to  advancement,  but  their  whole 
spirit  is  evidently  to  that  effect;  and  hence 
we  find  it  prescribed  in  the  Old  Constitutions, 
that  no  Master  shall  take  an  apprentice  for 
less  than  seven  years,  because  it  was  expected 
that  he  should  acquire  a competent  knowledge 
of  the  m'yster'y  before  he  could  be  admitted  as 
a Fellow.  The  modern  Constitution  of  the 
Grand  Lodge  of  England  provides  that  no 
Lodge  shall  confer  a higher  degree  on  any 
brother  until  he  has  passed  an  examination 
in  open  Lodge  on  the  preceding  degrees 
(Rule  195),  and  many,  perhaps  most,  of  the 
Grand  Lodges  of  this  country  have  adopted  a 
similar  regulation.  The  ritual  of  aU  the 
Symbolic  degrees,  and,  indeed,  of  the  higher 
degrees,  and  that  too  in  all  rites,  rnakes 
the  imperative  demand  of  every  candidate 
whether  he  has  made  suitable  proficiency  in 
the  preceding  degree,  an  affirmative  answer  to 
which  is  required  before  the  rites  of  initiation 
can  be  proceeded  with.  This  answer  is, 


PRO  GRAND  PIASTER 


PROGRESSIVE 


591 


according  to  the  ritual,  that  “he  has”;  but 
some  Masons  have  sought  to  evade  the 
consequence  of  an  acknowledgment  of  ignor- 
ance and  want  of  proficiency  by  a change  of 
the  language  of  the  ritual  into  “such  as  time 
and  circumstances  would  permit.”  But 
this  is  an  innovation,  unsanctioned  by  any 
authority,  and  should  be  repudiated.  If  the 
candidate  has  not  made  proper  proficiency, 
the  ritual,  outside  of  aU  statutory  regula- 
tions, refuses  him  advancement. 

Anderson,  in  the  second  edition  of  his 
Constitutions  (p.  71),  cites  what  he  calls  “an 
old  record/’  which  says  that  in  the  reign  of 
Edward  III.  of  England  it  was  ordained 
“that  Master  Masons,  or  Masters  of  work, 
shall  be  examined  whether  they  be  able  of 
cunning  to  serve  their  respective  Lords,  as 
wdl  the  Highest  as  the  Lowest,  to  the  Honour 
and  Worship  of  the  aforesaid  Art,  and  to  the 
Profit  of  their  Lords.” 

Here,  then,  we  may  see  the  origin  of  that 
usage,  wliich  is  stiU  practised  in  every  well- 
governed  Lodge,  not  only  of  demanding  a 
roper  degree  of  proficiency  in  the  candidate, 
ut  also  of  testing  that  proficiency  by  an 
examination. 

This  cautious  and  honest  fear  of  the  Fra- 
ternity lest  any  brother  should  assume  the 
duties  of  a position  which  he  could  not 
faithfully  discharge,  and  which  is,  in  our 
time,  tantamount  to  a candidate’s  advancing 
to  a degree  for  which  he  is  not  prepared,  is 
again  e^ibited  in  all  the  Old  Constitutions. 
Thus^  in  the  Lansdowne  Manuscript,  whose 
date  is  referred  to  the  middle  of  the  sixteenth 
century,  it  is  charged  “that  no  Mason  take 
on  him  no  Lord’s  work,  nor  other  man’s, 
but  if  [unless]  he  know  himself  well  able  to 
perform  the  work,  so  that  the  Craft  have  no 
slander.”  The  same  regulation,  and  almost 
in  the  same  language,  is  to  be  found  in  all 
the  subsequent  manuscripts. 

In  the  Charges  of  172'^  it  is  directed  that 
“a  younger  brother  shall  be  instructed  in 
working,  to  prevent  spoiling  the  materials 
for  want  of  judgment,  and  for  encreasing  and 
continuing  of  brotherly  love.”  {Constitutions, 
1723,  p.  53.)  It  was,  with  the  same  view, 
that  all  of  the  Old  Constitutions  made  it 
imperative  that  no  Master  should  take  an 
apprentice  for  less  than  seven  years,  because 
it  was  expected  that  he  should  acquire  a com- 
petent knowledge  of  the  mystery  of  the  Craft 
before  he  could  be  admitted  as  a Fellow. 

Notwithstanding  these  charges  had  a more 
particular  reference  to  the  operative  part 
of  the  art,  they  clearly  show  the  great  stress 
that  was  placed  by  our  ancient  brethren 
upon  the  necessity  of  skill  and  proficiency; 
and  they  have  furnished  the  precedents  upon 
which  are  based  all  the  similar  regulations 
that  have  been  subsequently  applied  to 
Speculative  Masonry. 

Pro  Grand  Master.  An  officer  known 
only  to  the  English  system,  and  adopted  for 
the  fii’st  time  in  1782,  when,  on  the  election 
of  the  Duke  of  Cambridge  to  the  office  of 
Grand  Master,  a regulation  was  adopted  by 


the  Grand  Lodge  of  England,  that  whenever 
a prince  of  the  blood  accepted  the  office  of 
Grand  Master,  he  should  be  at  hberty  to 
nominate  any  peer  of  the  realm  to  be  the 
Acting  Grand  Master,  and  to  this  officer  is 
now  given  the  title  of  Pro  Grand  Master. 
His  collar,  jewel,  and  authority  are  the  same 
as  those  of  a Grand  Master,  and  in  the  case 
of  a vacancy  he  actually  assumes  the  office 
until  the  next  annual  election. 

The  following  have  been  Pro  Grand  Mas- 
ters: 

1782-9,  Earl  of  Effingham. 

1790-1813,  Earl  of  Moira. 

1834-8,  Lord  Dundas. 

1839-40,  Earl  of  Durham. 

1841-3,  Earl  of  Zetland. 

1874-90,  Earl  of  Carnarvon. 

1891-8,  Earl  of  Lathom. 

1898-1908,  Earl  Amherst. 

1908,  Lord  Ampthill. 

Progressive  Masonry.  Freemasonry  is 
undoubtedly  a progressive  science,  and  yet 
the  fundamental  principles  of  Freemasonry 
are  the  same  now  as  they  were  at  the  very 
beginning  of  the  Institution.  Its  landmarks 
are  unchangeable.  In  these  there  can  be 
no  alteration,  no  diminution,  no  addition. 
When,  therefore,  we  say  that  Freemasonry 
is  progressive  in  its  character,  we  of  course 
do  not  mean  to  aUude  to  this  unalterable 
part  of  its  constitution.  But  there  is  a 
progress  which  every  science  must  undergo, 
and  which  many  of  them  ^ have  already 
undergone,  to  which  the  science  of  Free- 
masonry is  subject.  Thus  we  say  of  chem- 
istry that  it  is  a progressive  science.  Two 
hundred  years  ago,  ail  its  principles,  so  far 
as  they  were  known,  were  directed  to  such 
futile  inquiries  as  _ the  philosopher’s  stone 
and  the  elixir  of  immortality.  Now  these 
principles  have  become  more  thoroughly 
understood,  and  more  definitely  established, 
and  the  object  of  their  application  is  more 
noble  and  philosophic.  The  writings  of 
the  chemists  of  the  former  and  the  present 
period  sufficiently  indicate  this  progress  of 
the  science.  And  yet  the  elementary  prin- 
ciples of  chemistry  are  unchangeable.  Its 
truths  were  the  same  then  as  they  are  now. 
Some  of  them^  were  at  that  time  unknown, 
because  no  mind  of  sufficient  research  had 
discovered  them;  but  they  existed  as  truths, 
from  the  very  creation  of  matter;  and  now 
they  have  only  been  developed,  not  invented. 

So  it  is  with  Freemasonry.  It  too  has 
had  its  progress.  Masons  are  now  expected 
to  be  more  learned  than  formerly  in  all  that 
relates  to  the  science  of  the  Order.  Its 
origin,  its  history,  its  objects,  are  now  con- 
sidered worthy  of  the  attentive  consideration 
of  its  disciples.  The  rational  explanation  of 
its  ceremonies  and  symbols,  and  their  connec- 
tion with  ancient  systems  of  religion  and 
philosophy,  are  now  considered  as  necessary 
topics  of  inquiry  for  all  who  desire  to  distin- 
guish themselves  as  proficients  in  Masonic 
science. 


592 


PROMISE 


PROOFS 


In  all  these  things  we  see  a great  difference 
between  the  Masons  of  the  present  and  of 
former  days.  In  Europe,  a century  ago, 
such  inquiries  were  considered  as  legitimate 
subjects  of  Masonic  study.  Hutchinson 
published  in  1760,  in  England,  his  admirable 
work  entitled  The  Spirit  of  Freemasonry y in 
which  the  deep  philosophy  of  the  Institution 
was  fairly  develcmed  with  much  learning 
and  ingenuity,  rreston’s  Illustrations  ^ of 
Masonry,  printed  at  a not  much  later  period, 
also  exhibits  the  system  treated,  in  many 
places,  in  a philosophical  manner.  Lawrie’s 
History  of  Freemasonry,  published  in  Scotland 
in  1804,  is  a work  containing  much^  profound 
historical  and  antiquarian  research.  And 
in  the  present  century,  the  works  of  Oliver 
alone  would  be  sufficient  to  demonstrate  to 
the  most  cursory  observer  that  Freemasonry 
has  a claim  to  be  ranked  among  the  learned  in- 
stitutions of  the  day.  In  Germany  and  France, 
the  press  has  been  borne  down  with  the  weight 
of  abstruse  works  on  our  Order,  written  by 
men  of  the  highest  literary  pretensions. 

In  America,  notwithstanding  the  really 
excellent  work  of  Salem  Town  on  Speculative 
Masonry,  published  in  1818,  and  the  learned 
Discourses  of  Dr.  T.  M.  Harris,  published 
in  1801,  it  is  only  within  a few  years  that 
Masonry  has  begun  to  assume  the  exalted 
position  of  a literary  institution. 

Fromise.  In  entering  into  the  covenant  of 
Masonry,  the  candidate  makes  a promise  to 
the  Order;  for  his  covenant  is  simply  a promise 
where  he  voluntarily  places  himseli  under 
a moral  obligation^  to  act  within  certain 
conditions  in  a particular  way.  The  law  of 
promise  is,  therefore,  strictly  applicable  to 
this  covenant,  and  by  that  law  the  validity 
and  obligation  of  the  promises  of  every  can- 
didate must  be  determined.  In  every 
promise  there  are  two  things  to  be  considered: 
the  intention  and  the  obligation.  As  to  the 
intention:  of  all  casuists,  the  Jesuits  alone 
have  contended  that  the  intention  may  be 
concealed  within  the  bosom  of  the  promiser. 
All  Christian  and  Pagan  writers  agree  on  the 
principle  that  the  words  expressed  must  con- 
vey their  ordinary  meaning  to  the  promisee. 
If  I promise  to  do  a certain  thing  to-morrow, 
I cannot,  when  the  morrow  comes,  refuse  to 
do  it  on  the  ^ound  that  I only  promised  to 
do  it  if  it  suited  me  when  the  time  of  per- 
formance had  arrived.  The  obligation  of 
every  promiser  is,  then,  to  fulfil  the  promise 
that  he  has  made,  not  in  any  way  that  he  may 
have  secretly  intended,  but  in  the  way  in 
which  he  supposes  that  the  one  to  whom  he 
made  it  understood  it  at  the  time  that  it  was 
made.  Hence  all  Masonic  promises  are 
accompanied  by  the  declaration  that  they 
are  given  without  equivocation  or  mental 
reservation  of  any  kind  whatsoever. 

All  voluntary  promises  are  binding,  unless 
there  be  some  paramount  consideration 
which  will  release  the  obligation  of  per- 
formance. It  is  worth  while,  then,  to  in- 
quire if  there  be  any  such  consiaerations 
which  can  impair  the  validity  of  Masonic 


promises.  Dr.  Wayland  (Elem,  of  Mor, 
Science,  p.  285)  lays  down  five  conditions  in 
which  promises  are  not  binding:  1.  Where 
the  performance  is  impossible;  2.  Where  the 
promise  is  unlawful;  3.  Where  no  expectation 
18  voluntarily  excited  by  the  promiser;  4. 
Where  they  proceed  upon  a condition  which 
the  promiser  subsequently  finds  does  not 
exist;  and,  5.  Where  either  of  the  parties  is 
not  a moral  agent. 

^ It  is  evident  that  no  one  of  these  condi- 
tions will  apply  to  Masonic  promises,  for, 
1.  Every  promise  made  at  the  altar  of  Ma- 
sonry is  possible  to  be  performed;  2.  No 
promise  is  exacted  that  is^  unlawful  in  its 
nature;  for  the  candidate  is  expressly  told 
that  no  promise  exacted  from  him  will  inter- 
fere with  the  duty  which  he  owes  to  God 
and  to  his  country;  3.  An  expectation  is 
voluntarily  excited  by  the  promiser,  and 
that  expectation  is  that  he  will  faithfully 
fulfil  his  part  of  the  covenant;  4.  No  false 
condition  of  tilings  is  placed  before  the  can- 
didate, either  as  to  the  character  of  the 
Institution  or  the  nature  of  the  duties  which 
would  be  required  of  him;  and,  6.  Both 
parties  to  the  promise,  the  candidate  who 
makes  it  and  the  Craft  to  whom  it  is  made, 
are  moral  agents,  fully  capable  of  entering 
into  a contract  or  covenant. 

This,  then,  is  the  proper  answer  to  those 
adversaries  of  Freemasonry  who  contend  for 
the  invalidity  of  Masonic  promises  on  the 
very  grounds  of  Wayland  and  other  moralists.' 
Their  conclusions  would  be  correct,  were  it 
not  that  every  one  of  their  premises  is  false. 

Promotion.  Promotion  in  Masonry  should 
not  be  governed,  as  in  other  societies,  by 
succession  of  office.  The  fact  that  one  has 
filled  a lower  office  gives  him  no  claim  to 
a higher,  unless  he  is  fitted,  by  skill  and 
capacity,  to  discharge  its  duties  faithfully. 
This  alone  should  be  the  true  basis  of  pro- 
motion. (See  Preferment.) 

Proofs.  What  the  German  Masons  call 
^‘proben  und  prufungen,”  trials  and  proofs. 
and  the  French,  “6preuves  Ma^onniques,’* 
or  Masonic  proofs,  are  defined  by  Bazot 
(Manuel,  p.  141)  to  be  “mysterious  methods 
of  discovering  the  character  and  disposition 
of  a recipiendary.”  They  are,  in  fact^  those 
ritualistic  ceremonies  of  mitiation  which  are 
intended  to  test  the  fortitude  and  fidelity  of 
the  candidate.  They  seem  to  be  confined 
to  continental  Masonry,^  for  they  are  not 
known  to  any  extent  in  the  English  or 
American  systems,  where  all  the  ceremonies 
are  purely  symbolic.  Krause  (Kunsturkund. 
i.,  152,  n.  37)  admits  that  no  trace  of  them, 
at  least  in  the  perilous  and  fearful  forms 
which  they  assume  in  the  continental  rituals, 
are  to  be  found  in  the  oldest  English  cate- 
chisms; and  he  admits  that,  as  appealing  to 
the  sentiments  of  fear  and  hope,  and  adopting 
a dramatic  form,  they  are  contrary  to  the 
spirit  of  Masonry,  and  greatly  interfere  with 
its  symbolism  and  with  the  pure  and^  peace- 
ful sentiments  which  it  is  intended  to  impress 
upon  the  mind  of  the  neophyte. 


PROPERTY 


PROSELYTISM 


593 


Property  of  a Lodge.  As  a Lodge  owes 
its  existence,  and  all  the  rights  and  pre- 
rogatives that  it  exercises,  to  the  Grand 
Lodge  from  which  it  derives  its  Charter  or 
Warrant  of  Constitution,  it  has  been  de- 
cided, as  a principle  of  Masonic  law,  that 
when  such  Lodge  ceases  to  exist,  either  by  a 
withdrawal  or  a surrender  of  its  Warrant,  all 
the  property  which  it  possessed  at  the  time 
of  its  dissolution  reverts  to  the  Grand  Lodge. 
But  should  the  Lodge  be  restored  by  a revival 
of  its  Warrant,  its  property  should  be  restored, 
because  the  Grand  Lodge  held  it  only  as  the 
general  trustee  or  guardian  of  the  Craft. 

Prophet.  Haggai,  who  in  the  American 
system  of  the  Royal  Arch  is  called  the  scribe, 
in  the  Enghsh  system  receives  the  title  of 
prophet,  and  hence  in  the  order  of  precedence 
he  is  placed  above  the  high  priest. 

Prophets,  Schools  of  the.  See  Schools  of 
the  Prophets. 

Proponenda.  The  matters  contained  in 
the  “notices  of  motions,”  which  are  required 
by  the  Grand  Lodge  of  England  to  be  sub- 
mitted to  the  members  previous  to  the 
Quarterly  Communication  when  they  are 
to  be  discussed,  are  sometimes  called  the 
proponenda,  or  subjects  ‘to  be  proposed. 

Proposing  Candidates.  The  only  meth- 
od recognized  in  America  of  proposing 
candidates  for  initiation  or  membership  is 
by  the  written  petition  of  the  applicant,  who 
must  at  the  same  time  be  recommended  by 
two  members  of  the  Lodge.  In  England, 
the  appUcant  for  initiation  must  previously 
sign  the  declaration,  which  in  America  is 
only  made  after  his  election.  He  is  then 
proposed  by  one  brother,  and,  the  proposition 
being  seconded  by  another,  he  is  balloted  for 
at  the  next  regular  Lodge.  Applicants  for 
membership  are  also  proposed  without 
petition,  but  the  certificate  of  the  former 
Lodge  must  be  produced,  as  in  the  United 
States  the  demit  is  required.  Nor  can  any 
candidate  for  affiliation  be  balloted  for 
unless  previous  notice  of  the  application  be 
given  to  all  the  members  of  the  Lodge. 

Propylaeura  (also  Propylon).  The  court 
or  vestibule  in  front  of  an  edifice. 

Proscription.  The  German  Masons  em- 
ploy this  word  in  the  same  sense  in  which 
we  do  expulsion,  as  the  highest  Masonic 
punishment  that  can  be  inflicted.  They 
also  use  the  word  verhannung,  banishment, 
for  the  same  purpose. 

Proselyte  of  Jerusalem.  {Proselyte  de 
Jerusalem).  The  Sixty-eighth  Degree  of  the 
Metropolitan  Chapter  of  France. 

Proselytism.  Brahmanism  is,  perhaps, 
the  only  religion  which  is  opposed  to  prose- 
lytism. The  Brahman  seeks  no  convert  to 
his  faith,  but  is  content  with  that  extension 
of  his  worship  which  is  derived  from  the 
natural  increase  only  of  its  members.  The 
Jewish  Church,  perhaps  one  of  the  most 
exclusive,  and  wmch  has  always  seemed  in- 
different to  progress,  yet  provided  a special 
form  of  baptism  for  the  initiation  of  its 
proselytes  into  the  Mosaic  rites. 

39 


Buddhism,  the  great  religion  of  the  Eastern 
world,  which,  notwithstanding  the  opposition 
of  the  leading  Brahmans,  spread  with  amazing 
rapidity  over  the  Oriental  nations,  so  that 
now  it  seems  the  most  popular  religion  of 
the  world,  owes  its  extraordinary  growth  to 
the  energetic  propagandism  of  Sakya-muni, 
its  founder,  and  to  the  same  proselyting 
spirit  which  he  inculcated  upon  his  disciples. 

The  Christian  church,  mindful  of  the 
precept  of  its  Divine  founder,  “Go  ye  into 
all  the  world,  and  preach  the  Gospel  to 
every  creature,”  has  always  considered  the 
work  of  missions  as  one  of  the  most  important 
duties  of  the  Church,  and  owes  its  rapid 
increase,  in  its  earlier  years,  to  the  proselyt- 
ing spirit  of  Paul,  and  Thomas,  and  the  other 
apostles. 

Mohammedanism,  springing  up  and  linger- 
ing for  a long  time  in  a single  family,  at 
length  acquired  rapid  growth  among  the 
Oriental  nations,  through  the  energetic 
proselytism  of  the  Prophet  and  his  adherents. 
But  the  proselytism  of  the  religion  of  the 
New  Testament  and  that  of  the  Koran 
differed  much  in  character.  The  Christian 
made  his  converts  by  persuasive  accents  and 
eloquent  appeals;  the  Mussulman  converted 
his  penitents  by  the  sharp  power  of  the 
sword.  Christianity  was  a religion  of  peace, 
Mohammedanism  of  war;  yet  each,  though 
pursuing  a different  method,  was  equally 
energetic  in  securing  converts. 

In  respect  to  this  doctrine  of  proselytism. 
Freemasonry  resembles  more  the  exclusive 
faith  of  Brahma  than  the  inviting  one  of 
Moses,  of  Buddha,  of  Christ,  or  of  Mo- 
hammed. ^ 

In  plain  words.  Freemasonry  is  rigor- 
ously opposed  to  all  proselytism.  While  its 
members  do  not  hesitate,  at  all  proper 
times  and  on  all  fitting  occasions,  to  defend 
the  Institution  from  all  attacks  of  its  enemies, 
it  never  seeks,  by  voluntary  laudation  of 
its  virtues,  to  make  new  accessions  of  friends, 
or  to  add  to  the  number  of  its  disciples. 

Nay,  it  boasts,^  as  a peculiar  beauty  of  its 
system,  that  it^  is  a voluntary  Institution. 
Not  only  does  it  forbid  its  members  to  use 
any  efforts  to  obtain  initiates,  but  actually 
requires  every  candidate  for  admission  into 
its  sacred  rites  to  seriously  declare,  as  a pre- 
paratory step,  that  in  this  voluntary  offer  of 
himseK  he  has  been  unbiased  by  the  improper 
solicitations  of  friends.  Without  this  declara- 
tion, the  candidate  would  be  unsuccessful 
in  his  application.  Although  it  is  required 
that  he  shoud  be  prompted  to  solicit  the 
privilege  by  the  favorable  opinion  which  he 
had  conceived  of  the  Institution,  yet  no 
provision  is  made  by  which  that  opinion 
can  be  inculcated  in  the  minds  of  the  profane; 
for  were  a Mason,  by  any  praises  of  the  Order, 
or  any  exhibitions  of  its  advantages,  to  in- 
duce anyone  under  such  representations  to 
seek  admission,  he  would  not  only  himself 
commit  a grievous  fault,  but  would  subject 
the  candidate  to  serious  embarrassment  at  the 
very  entrance  of  the  Lodge. 


594 


PROSELYTISM 


PROVINCIAL 


This  Brahmanical  spirit  of  anti-prosely- 
tism,  in  which  Masonry  differs  from  every 
other  association,  has  imprinted  upon  the 
Institution  certain  peculiar  features.  In 
the  first  place,  Freemasonry  thus  becomes, 
in  the  most  positive  form,  a voluntary  asso- 
ciation. Whoever  comes  within  its  mystic 
circle,  comes  there  of  his  “own  free  will 
and  accord,  and  unbiased  by  the  influence 
of  friends.”  These  are  the  terms  on  which 
he  is  received,  and  to  all  the  legitimate 
consequences  of  this  voluntary  connection 
he  must  submit.  Hence  comes  the  axiom, 
“Once  a Mason,  always  a Mason”;  that  is 
to  say,  no  man,  having  once  been  initiated 
into  its  sacred  rites,  can,  at  Ms  own  pleasure 
or  caprice,  divest  himself  of  the  obligations 
and  duties  which,  as  a Mason,  he  has  assumed. 
Coming  to  us  freely  and  willingly,  he  can 
urge  no  claim  for  retirement  on  the  plea 
that  he  was  unduly  persuaded,  or  that  the 
character  of  the  Institution  had  been  falsely 
represented.  To  do  so,  would  be  to  convict 
himself  of  fraud  and  falsehood,  in  the  declara- 
tions made  by  him  preliminary  to  his 
admission.  And  if  these  declarations  were 
indeed  false,  he  at  least  cannot,  under  the 
legal  maxim,  take  advantage  of  his  own 
wrong.  The  knot  which  binds  him  to  the 
Fraternity  has  been  tied  by  himself,  and  is 
indissoluble.  The  renouncing  Mason  may, 
indeed,  withdraw  from  his  connection  with 
a Lodge,  but  he  cannot  release  himself  from 
his  obligations  to  the  regulation,  which 
requires  every  Mason  to  be  a member  of  one. 
He  may  abstain  from  all  communication  with 
his  brethren,  and  cease  to  take  any  interest 
in  the  concerns  of  the  Fraternity;  but  he 
is  not  thus  absolved  from  the  performance 
of  any  of  the  duties  imposed  upon  him  by 
his  original  admission  into  the  brotherhood. 
A proselyte,  persuaded  against  his  will, 
might  claim  his  right  to  withdraw;  but  the 
voluntary  seeker  must  take  and  hold  what 
he  finds. 

Another  result  of  this  anti-proselyting 
spirit  of  the  Institution  is,  to  relieve  its 
members  from  all  undue  anxiety  to  increase 
its  membership.  It  is  not  to  be  supposed  that 
Masons  have  not  the  very  natural  desire 
to  see  the  growth  of  their  Order.  Toward 
this  end,  they  are  ever  ready  to  defend  its 
character  when  attacked,  to  extol  its  virtues, 
and  to  maintain  its  claims  to  the  confidence 
and  approval  of  the  wise  and  good.  But  the 
growth  they  wish  is  not  that  abnormal  one, 
derived  from  sudden  revivals  or  ephemeral 
enthusiasm,  where  passion  too  often  takes 
the  place  of  judgment;  but  that  slow  and 
steady,  and  therefore  healthy,  growth  which 
comes  from  the  adhesion  of  wise  and  virtuous 
and  thoughtful  men,  who  are  willing  to 
join  the  brotherhood,  that  they  may  the 
better  labor  for  the  good  of  their  fellow-men. 

Thus  it  is  that  we  find  the  addresses  of 
our  Grand  Masters,  the  reports  of  our  com- 
mittees on  foreign  correspondence,  and  the 
speeches  of  our  anniversary  orators,  annually 
denouncing  the  too  rapid  increase  of  the 


Order,  as  something  calculated  to  affect  ita 
stabihty  and  usefulness. 

And  hence,  too,  the  black  ball,  that  an- 
tagonist of  proselytism,  has  been  long  and 
familiarly  called  the  bulwark  of  Masonry. 
Its  faithful  use  is  ever  being  inculcated  by 
the  fathers  of  the  Order  upon  its  younger 
members;  and  the  unanimous  ballot  is 
universally  admitted  to  be  the  most  effectual 
means  of  preserving  the  purity  of  the  In- 
stitution. 

And  so,  tliis  spirit  of  anti-proselytism, 
impressed  upon  every  Mason  from  his 
earliest  initiation,  although  not  itself  a 
landmark,  has  come  to  be  invested  with  all 
the  sacredness  of  such  a law,  and  Free- 
masonry stands  out  alone,  distinct  from  every 
other  human  association,  and  proudly  pro- 
claims, “Our  portals  are  open  to  all  the 
good  and  true,  but  we  ask  no  man  to  enter.” 

Protector  of  English  Freemasons.  A 
title  assumed  by  King  Edward  VII.  on  his 
accession  to  the  throne  of  England  in  1901. 

Protector  of  Innocence.  {Protecteur  de 
V Innocence.)  ^ A degree  in  the  nomenclature 
of  Fustier,  cited  by  him  from  the  collection 
of  Viany. 

Protocol.  In  French,  the  formulae  or  tech- 
nical words  of  legal  instruments;  in  Ger- 
many, the  rough  draft  of  an  instrument  or 
transaction;  in  diplomacy,  the  original  copy 
of  a treaty.  Gadicke  says  that,  in  Masonic 
language,  the  protocol  is  the  rough  minutes 
of  a Lodge.  The  word  is  used  in  this  sense 
in  Germany  only. 

Prototype.  The  same  as  Archetype,  which 
see. 

Provincial  Grand  Lodge.  In  each  of  the 
counties  of  England  is  a Grand  Lodge 
composed  of  the  various  Lodges  within  that 
district,  with  the  Provincial  Grand  Master 
at  their  head,  and  this  body  is  called  a 
Provincial  Grand  Lodge.  It  derives  its 
existence,  not  from  a Warrant,  but  from  the 
Patent  granted  to  the  Provincial  Grand 
Master  by  the  Grand  Master,  and  at  his 
death,  resignation,  or  removal,  it  becomes 
extinct,  unless  the  Provincial  Grand  Regis- 
trar keeps  up  its  existence  by  presiding  over 
the  province  until  the  appointment  of  another 
Provincial  Grand  Master.  Its  authority  is 
confined  to  the  framing  of  by-laws,  making 
regulations,  hearing  disputes,  etc.,  but  no 
absolute  sentence  can  be  promulgated  by 
its  authority  without  a reference  to  the  Grand 
Lodge.  Hence  Oliver  {Jurisprud.,  272) 
says  that  a Provincial  Grand  Lodge  “has  a 
shadow  of  power,  but  very  little  substance. 
It  may  talk,  but  it  cannot  act.”  The  system 
does  not  exist  in  the  United  States.  In 
England  and  Ireland  the  Provincial  Grand 
Master  is  appointed  by  the  Grand  Master, 
but  in  Scotland  his  commission  emanates 
from  the  Grand  Lodge. 

Provincial  Grand  Master.  The  presiding 
officer  of  a Provincial  Grand  Lodge.  He  is 
appointed  by  the  Grand  Master,  during  whose 
pleasure  he  holds  his  office.  An  appeal  Hee 
from  his  decisions  to  the  Grand  Lodge. 


PROVINCIAL 


PRUSSIAN 


595 


Provincial  Grand  Officers.  The  officers 
of  a Provincial  Grand  Lodge  correspond  in 
title  to  those  of  the  Grand  Lodge.  The 
Provincial  Grand  Treasurer  is  elected,  but 
the  other  officers  are  nominated  by  the 
Provincial  Grand  Master.  They  are  not 
by  such  appointment  members  of  the  Grand 
Lodge,  nor  do  they  take  any  rank  out  of 
their  province.  They  must  all  be  residents 
of  the  province  and  subscribing  members  to 
some  Lodge  therein.  Provincial  Grand  Ward- 
ens must  be  Masters  or  Past  Masters  of 
a Lodge,  and  Provincial  Grand  Deacons, 
Wardens,  or  Past  Wardens. 

Provincial  Master  of  the  Red  Cross. 
The  Sixth  Degree  of  the  Rite  of  Clerks  of 
Strict  Observance. 

Provost  and  Judge.  {Prlvdt  et  Juge.) 
The  Seventh  Degree  of  the  Ancient  and 
Accepted  Scottish  Rite.  The  history  of 
the  degree  relates  that  it  was  founded  by 
Solomon,  King  of  Israel,  for  the  purpose  of 
strengthening  his  means  of  preserving  order 
among  the  vast  number  of  craftsmen  en- 
gaged in  the  construction  of  the  Temple. 
Tito,  Prince  Harodim,  Adoniram,  and  Abda 
his  father,  were  fii’st  created  Provosts  and 
Judges,  who  were  afterward  directed  by 
Solomon  to  initiate  his  favorite  and  intimate 
secretary,  Joabert,  and  to  give  him  the  keys 
of  all  the  building.  In  the  old  rituals,  the 
Master  of  a Lodge  of  Provosts  and  Judges 
represents  Tito,  Prince  Harodim,  the  first 
Grand  Warden  and  Inspector  of  the  three 
hundred  architects.  The  number  of  lights 
is  six,  and  the  symbolic  color  is  red.  In  the 
more  recent  ritual  of  the  Southern  Juris- 
diction of  the  United  States  there  has  been 
a slight  change.  The  legend  is  substantially 
preserved,  but  the  presiding  officer  represents 
Azarias,  the  son  of  Nathan. 

The  jewel  is  a golden  key,  having  the  letter 
A within  a triangle  engraved  on  the  ward. 
The  collar  is  red.  The  apron  is  white,  lined 
with  red,  and  is  furnished  with  a pocket. 

This  was  one  of  Ramsay’s  degrees,  and 
was  originally  called  Maitre  Irlandais,  or 
Irish  Master. 

Proxy  Installation.  The  Regulations  of 
1721  provide  that,  if  the  new  Grand  Master 
be  absent  from  the  Grand  Feast,  he  may  be 
proclaimed  if  proper  assurance  be  given  that 
he  will  serve,  in  which  case  the  old  Grand 
Master  shall  act  as  his  proxy  and  receive 
the  usual  homage.  This  has  led  to  a custom, 
once  very  common  in  America,  but  now 
getting  into  disuse,  of  installing  an  absent 
officer  by  proxy.  Such  installations  are 
called  proxy  installations.  Their  propriety 
is  very  questionable. 

Proxy  Master.  In  the  Grand  Lodge  of 
Scotland,  a Lodge  is  permitted  to  elect  any 
Master  Mason  who  holds  a diploma  of  the 
Grand  Lodge,  although  he  may  not  be  a 
member  of  the  Lodge,  as  its  Proxy  Master. 
He  nominates  two  Proxy  Wardens,  and  the 
three  then  become  members  of  the  Grand 
Lodge  and  representatives  of  the  Lodge. 
Great  opposition  has  recently  been  made  to 


this  system,  because  by  it  a Lodge  is  often 
represented  by  brethren  v/ho  are  in  no  way 
connected  with  it,  who  never  were  present 
at  any  of  its  meetings,  and  who  are  per- 
sonally unknown  to  any  of  its  members.  A 
similar  system  prevailed  in  the  Grand  Lodge 
of  South  Carolina,  but  was,  after  a hard 
struggle,  abolished  in  1860,  at  the  adoption 
of  a new  Constitution. 

Prudence.  This  is  one  of  the  four  cardinal 
virtues,  the  practise  of  which  is  inculcated 
upon  the  Entered  Apprentice.  Preston  first 
introduced  it  into  the  degree  as  referring  to 
what  was  then,  and  long  before  had  been 
called  the  four  principal  signs,  but  which  are 
now  known  as  the  perfect  points  of  entrance. 
Preston’s  eulogium  on  prudence  differs  from 
that  used  in  the  lectures  of  this  country,  which 
was  composed  by  Webb.  It  is  in  these 
words:  “Prudence  is  the  true  guide  to  human 
understanding,  and  consists  in  judging  and 
determining  with  propriety  what  is  to  be 
said  or  done  upon  all  our  occasions,  what 
dangers  we  should  endeavor  to  avoid,  and 
how  to  act  in  all  our  difficulties.”  Webb’s 
definition,  which  is  much  better,  may  be 
found  in  all  the  Monitors.  The  Masonic 
reference  of  prudence  to  the  manual  point 
reminds  us  of  the  classic  method  of  repre- 
senting her  statutes  with  a rule  or  measure 
in  her  hand. 

Prussia.  Frederick  William  I.  of  Prussia 
was  so  great  an  enemy  of  the  Masonic  In- 
stitution, that  until  his  death  it  was  scarcely 
known  in  his  dominions,  and  the  initiation, 
in  1738,  of  his  son,  the  Crown  Prince,  was 
necessarily  kept  a secret  from  his  father.  But 
in  1740  Frederick  II.  ascended  the  throne, 
and  Masonry  soon  felt  the  advantages  of 
a royal  patron.  The  Baron  de  Bielefeld 
says  {Lettres,  i.,  157)  that  in  that  year  the 
king  himself  opened  a Lodge  at  Charlotten- 
burg,  and  initiated  his  brother.  Prince 
William,  the  Margrave  of  Brandenburg,  and 
the  Duke  of  Holstein-Beck.  Bielefeld  and 
the  Counselor  Jordan,  in  1740,  established 
the  Lodge  of  the  Three  Globes  at  Berlin, 
which  soon  afterward  assumed  the  rank  of  a 
Grand  Lodge.  There  are  now  in  Prussia 
three  Grand  Lodges,  the  seats  of  all  of  them 
being  at  Berlin.  These  are  the  Grand  Lodge 
of  the  Three  Globes,  established  in  1740,  the 
Grand  Lodge  Royal  York  of  Friendship, 
established  in  1760,  and  the  National  Grand 
Lodge  of  Germany,  established  in  1770. 
There  is  no  country  in  the  world  where 
Freemasonry  is  more  profoundly  studied  as 
a science  than  in  Prussia,  and  much  of  the 
abstruse  learning  of  the  Order,  for  which 
Germany  has  been  distinguished,  is  to  be 
found  among  the  members  of  the  Prussian 
Lodges.  Unfortunately,  they  have,  for  a 
long  time,  been  marked  with  an  intolerant 
spirit  toward  the  Jews,  whose  initiation  was 
strictly  forbidden  until  very  recently,  when 
that  stain  was  removed,  and  the  tolerant 
principles  of  the  Order  were  recognized  by 
the  abrogation  of  the  offensive  laws. 
Prussian  Knight.  See  Noachite, 


596 


PSATERIANS 


PUBLICATIONS 


Psaterians.  A sect  of  Arians  who  main- 
tained, at  the  Council  of  Antioch,  a.d.  360, 
that  the  Son  was  dissimilar  to  the  Father  in 
will;  that  He  was  made  from  nothing;  and 
that  in  God,  creation  and  generation  were 
synonymous  terms. 

Pseudonym.  A false  or  fictitious  name. 
Continental  writers  on  Freemasonry  in  the 
last  century  often  assumed  fictitious  names, 
sometimes  from  affectation,  and  sometimes 
because  the  subjects  they  treated  were  un- 
popular with  the  government  or  the  church. 
Thus,  Carl  Rossler  wrote  under  the  pseu- 
donym of  Acerrellas,  Arthuseus  under  that 
of  Irenseus  Agnostus,  Guillemain  de  St. 
Victor  under  that  of  De  Gaminville  or 
Querard,  Louis  Travenol  under  that  of 
Leonard  Gabanon,  etc. 

The  Illuminati  also  introduced  the  custom 
of  giving  pseudonyms  to  the  kingdoms  and 
cities  of  Europe;  thus,  with  them,  Austria 
was  Achaia;  Munich,  Athens;  Vienna,  Rome; 
Ingolstadt,  Eleusis,  etc.  But  this  practise 
was  not  confined  to  the  Illuminati,  for  we 
find  many  books  pubhshed  at  Paris,  Berlin, 
etc.,  with  the  fictitious  imprint  of  Jerusa- 
lem, Cosmopolis,  Latomopohs,  Philadelphia, 
Edessa,  etc.  This  practise  has  long  since 
been  abandoned. 

Publications,  Masonic.  The  fact  that, 
within  the  past  few  years.  Freemasonry  has 
taken  its  place — and  an  imposing  one,  too — 
in  the  hterature  of  the  times;  that  men  of 
genius  and  learning  have  devoted  themselves 
to  its  investigation;  that  its  principles  and 
its  system  have  become  matters  of  study  and 
research;  and  that  the  results  of  this  labor 
of  inquiry  have  been  given,  and  stiU  con- 
tinue to  be  given,  to  the  world  at  large,  in  the 
form  of  treatises  on  Masonic  science,  have 
at  length  introduced  the  new  question  among 
the  Fraternity,  whether  Masonic  books  are 
of  good  or  of  evil  tendency  to  the  Institution. 
Many  well-meaning  but  timid  members  of 
the  Fraternity  object  to  the  freedom  with 
which  Masonic  topics  are  discussed  in  printed 
works.  They  think  that  the  veil  is  too  much 
withdrawn  by  modern  Masonic  writers,  and 
that  aU  doctrine  and  instruction  should  be 
confined  to  oral  teaching,  within  the  limits 
of  the  Lodge  room.  Hence,  to  them,  the 
art  of  printing  becomes  useless  for  the  diffu- 
sion of  Masonic  knowledge;  and  thus,  what- 
ever may  be  the  attainments  of  a Masonic 
scholar,  the  fruits  of  his  study  and  experience 
would  be  confined  to  the  narrow  limits  of 
his  personal  presence.  Such  objectors  draw 
no  distinction  between  the  ritual  and^  the 
philosophy  of  Masonry.  Like  the  old  priests 
of  Egypt,  they  would  have  everything  con- 
cealed under  hieroglyphics,  and  would  as 
soon  think  of  opening  a Lodge  in  public  as 
\hey  would  of  discussing,  in  a printed  book, 
dhe  principles  and  design  of  the  Institution. 

The  Grand  Lodge  of  England,  some  years 
ago,  adopted  a regulation  which  declared  it 
penal  to  print  or  pubhsh  any  part  of  the 
proceedings  of  a Lodge,  or  the  names  of  the 
persons  present  at  such  a Lodge,  without 


the  permission  of  the  Grand  Master.  The 
rule,  however,  evidently  referred  to  local 
proceedings  only,  and  had  no  relation  what- 
ever to  the  publication  of  Masonic  authors 
and  editors;  for  the  Enghsh  Masonic  press, 
since  the  days  of  Hutchinson,  in  the  Middle 
of  the  last  century,  has  been  distinguished 
for  the  freedom,  as  well  as  learning,  with 
which  the  most  abstruse  principles  of  our 
Order  have  been  discussed. 

Fourteen  years  ago  the  Committee  of 
Foreign  Correspondence  of  a prominent 
Grand  Lodge  affirmed  that  Masonic  litera- 
ture was  doing  more  “harm  than  ^ood  to 
the  Institution.’^  About  the  same  time  the 
committee  of  another  equally  prominent 
Grand  Lodge  were  not  ashamed  to  express 
their  regret  that  so  much  prominence  of 
notice  is,  “in  several  Grand  Lodge  proceed- 
ings, given  to  Masonic  publications.  Ma- 
sonry existed  and  flourished,  was  harmo- 
nious and  happy,  in  their  absence.” 

When  one  reads  such  diatribes  against 
Masonic  hterature  and  Masonic  progress — - 
such  blind  efforts  to  hide  under  the  bushel 
the  fight  that  should  be  on  the  hill-top — 
he  is  incontinently  reminded  of  a similar 
iconoclast,  who,  more  than  four  centuries 
ago,  made  a like  onslaught  on  the  pernicious 
effects  of  learning. 

The  immortal  Jack  Cade,  in  condemning 
Lord  Say  to  death  as  a patron  of  learning, 
gave  vent  to  words  of  which  the  language 
of  these  enemies  of  Masonic  literature  seems 
to  be  but  the  echo: 

“Thou  hast  most  traitorously  corrupted 
the  youth  of  the  realm,  in  erecting  a gram- 
mar-school; and  whereas,  before,  our  fore- 
fathers had  no  other  books  but  the  score 
and  the  tally,  thou  hast  caused  printing  to 
be  used;  and  contrary  to  the  king,  his  crown, 
and  dignity,  thou  hast  built  a paper-mill. 
It  will  be  proved  to  thy  face  that  thou  hast 
men  about  thee  that  usually^  talk  of  a noun 
and  a verb,  and  such  abominable  words  as 
no  Christian  ear  can  endure  to  hear.” 

I belong  to  no  such  school.  On  the  con- 
trary, I believe  that  too  much  cannot  be 
written  and  printed  and  read  about  the  phi- 
losophy and  history,  the  science  and  sym- 
bolism of  Freemasonry;  provided  always  the 
writing  is  confided  to  those  who  rightly 
understand  their  art.  In  Masonry,  as  in 
astronomy,  in  geology,  or  in  any  other  of 
the  arts  and  sciences,  a new  book  by  an 
expert  must  always  be  esteemed  a valuable 
contribution.  The  production  of  silly  and 
untutored  minds  will  fall  of  themselves  into 
oblivion  without  the  aid  of  official  perse- 
cution; but  that  which  is  really  valuable — 
which  presents  new  facts,  or  furnishes  sug- 
gestive thoughts — will,  in  spite  of  the  de- 
nunciations of  the  Jack  Cades  of  Masonry, 
five  to  instruct  the  brethren,  and  to  elevate 
the  tone  and  standing  of_  the  Institution. 

Dr.  Oliver,  who  has  written  more  on  Ma- 
sonry than  any  other  author,  says  on  this 
subject:  “I  conceive  it  to  be  an  eiror  in 
judgment  to  discountenance  the  publication 


:■  J : 


PUBLICATIONS 


PUBLICATIONS 


597 


of  philosophical  disquisitions  on  the  sub- 
ject of  Freemasonry,  because  such  a pro- 
ceeding would  not  only  induce  the  world 
to  think  that  our  pretensions  are  incapable 
of  enduring  the  test  of  inquiry,  but  would 
also  have  a tendency  to  restore  the  dark 
ages  of  superstition,  when  even  the  sacred 
VTitings  were  prohibited,  under  an  appre- 
hension that  their  contents  might  be  mis- 
understood or  perverted  to  the  propagation 
of  unsound  doctrines  and  pernicious  prac- 
tices; and  thus  would  ignorance  be  trans- 
mitted, as  a legacy,  from  one  generation 
to  another.” 

StiU  further  pursuing  this  theme,  a,nd 
passing  from  the  unfavorable  influence  which 
must  be  exerted  upon  the  world  by  our 
silence,  to  the  injury  that  must  accrue  to 
the  Craft,  the  same  learned  writer  goes  on 
to  say,  that  “no  hypotheses  can  be  more 
untenable  than  that  which  forebodes  evil  to 
the  Masonic  Institution  from  the  publica- 
tion of  Masonic  treatises  illustrative  of  its 
philosophical  and  moral  tendency.”  And 
in  view  of  the  meager  and  unsatisfactory 
nature  of  the  lectures,  in  the  form  in  which 
they  are  delivered  in  the  Lodges,  he  wisely 
suggests  that  “if  strictures  on  the  science 
and  philosophy  of  the  Order  were  placed 
within  every  brother’s  reach,  a system  of 
examination  and  research  would  soon  be 
substituted  for  the  dull  and  uninteresting 
routine  which,  in  so  many  instances,  char- 
acterizes our  private  meetings.  The  breth- 
ren would  become  excited  by  the  inquiry, 
and  a rich  series  of  new  beauties  and  ex- 
cellences would  be  their  reward.” 

Of  such  a result  I have  no  doubt.  In 
consequence  of  the  increase  of  Masonic 
publications  in  this  country  within  a few 
years.  Masonry  has  already  been  elevated 
to  a high  jDOsition.  If  there  be  any  who 
still  deem  it  a merely  social  institution, 
without  a philosophy  or  literature;  if  there 
be  any  who  speak  of  it  with  less  admira- 
tion than  it  justly  deserves,  we  may  be 
assured  that  such  men  have  read  as  little  as 
they  have  thought  on  the  subject  of  its 
science  and  its  history.  A few  moments  of 
conversation  with  a Mason  will  show  whether 
he  is  one  of  those  contracted  craftsmen 
who  suppose  that  Masonic  ^'brightness”  con- 
sists merely  in  a knowledge  of  the  correct 
mode  of  working  one’s  way  into  a Lodge, 
or  whether  he  is  one  who  has  read  and  prop- 
erly appreciated  the  various  treatises  on  the 
“royal  art,”  in  which  men  of  genius  and 
learning  have  developed  the  true  spirit  and 
design  of  the  Order. 

Such  is  the  effect  of  Masonic  publications 
upon  the  Fraternity;  and  the  result  of  aU  my 
experience  is,  that  enough  has  not  been  'pub- 
lished. Cheap  books  on  all  Masonic  sub- 
jects, easily  accessible  to  the  masses  of  the 
Order,  are  necessaries  essential  to  the  ele- 
vation and  extension  of  the  Institution. 
Too  many  of  them  confine  their  acquire- 
ments to  a knowledge  of  the  signs  and  the 
ceremonies  of  initiation.  There  they  cease 


their  researches.  They  make  no  study  of 
the  philosophy  and  the  antiquities  of  the 
Order.  They  do  not  seem  to  know  that 
the  modes  of  recognition  are  simply  in- 
tended as  means  of  security  against  impo- 
sition, and  that  the  ceremonial  rites  are  worth 
nothing  without  the  symboHsm  of  which 
they  are  only  the  external  exponents.  Ma- 
sonry for  them  is  nerveless — senseless — 
hfeless;  it  is  an  empty  voice  without  meaning 
—a  tree  of  splendid  foliage,  but  without  a 
single  fruit. 

The  monitorial  instructions  of  the  Order, 
as  they  are  technically  called,  contain  many 
things  which  probably,  at  one  time,  it  would 
have  been  deemed  improper  to  print;  and 
there  are  some  Masons,  even  at  this  day, 
who  think  that  Webb  and  Cross  were  too 
free  in  their  publications.  And  yet  we 
have  never  heard  of  any  evil  effects  arising 
from  the  reading  of  our  Monitors,  even  upon 
those  who  have  not  been  initiated.  On  the 
contrary,  meager  as  are  the  explanations 
given  in  those  works,  and  unsatisfactory 
as  they  must  be  to  one  seeking  for  the  full 
light  of  M[asonry,  they  have  been  the  means, 
in  many  instances,  of  inducing  the  profane, 
who  have  read  them,  to  admire  our  Insti- 
tution, and  to  knock  at  the  “door  of  Ma- 
sonry” for  admission — while  we  regret  to 
say  that  they  sometimes  comprise  the  whole 
instruction  that  a candidate  gets  from  an 
ignorant  Master.  Without  these  published 
Monitors,  even  that  little  beam  of  light 
would  be  wanting  to  illuminate  his  path. 

But  if  the  publication  and  general  dif- 
fusion of  our  elementary  text-books  have 
been  of  acknowledged  advantage  to  the 
character  of  the  Institution,  and  have,  by 
the  information,  little  as  it  is,  which  they 
communicate,  been  of  essential  benefit  to 
the  Fraternity,  we  cannot  see  why  a more 
extensive  system  of  instruction  on  the  leg- 
ends, traditions,  and  symbols  of  the  Order 
should  not  be  productive  of  still  greater  good. 

Years  ago,  we  uttered  on  this  subject 
sentiments  which  we  now  take  occasion  to 
repeat. 

Without  an  adequate  course  of  reading, 
no  Mason  can  now  take  a position  of  any 
distinction  in  the  ranks  of  the  Fraternity. 
Without  extending  his  studies  beyond  what 
is  taught  in  the  brief  lectures  of  the  Lodge, 
he  can  never  properly  appreciate  the  end 
and  nature  of  Freemasonry  as  a speculative 
science.  The  lectures  constitute  but  the 
skeleton  of  Masonic  science.  The  muscles 
and  nerves  and  blood-vessels,  which  are  to 
give  vitality,  and  beauty,  and  health,  and 
vigor  to  that  lifeless  skeleton,  must  be  found 
in  the  commentaries  on  them  which  the 
learning  and  research  of  Masonic  writers 
have  given  to  the  Masonic  student. 

The  objections  to  treatises  and  disquisi- 
tions on  Masonic  subjects,  that  there  is 
danger,  through  them,  of  giving  too  much 
light  to  the  world  without,  has  not  the 
slightest  support  from  experience.  In  Eng- 
land, in  France,  and  in  Germany,  scarcely 


598 


PUBLIC 


PUERILITY 


any  restriction  has  been  observed  by  Masonic 
writers,  except  as  to  what  is  emphatically 
esoteric;  and  yet  we  do  not  believe  that  the 
profane  world  is_  wiser  in  those  countries 
than  in  our  own  in  respect  to  the  secrets  of 
Freemasonry.  In  the  face  of  these  publi- 
cations, the  world  without  has  remained  as 
ignorant  of  the  aporrheta  of  our  art,  as  if 
no  work  had  ever  been  written  on  the  sub- 
ject; while  the  world  within — the  Craft 
themselves — ^have  been  enlightened  and  in- 
structed, and  their  views  of  Masonry  (not  as 
a social  or  charitable  society,  but  as  a phi- 
losophy, a science,  a religion)  have  been 
elevated  and  enlarged. 

The  truth  is,  that  men  who  are  not  Masons 
never  read  authentic  Masonic  works.  They 
have  no  interest  in  the  topics  discussed, 
and  could  not  understand  them,  from^  a 
want  of  the  preparatory  education  which 
the  Lodge  alone  can  supply.  Therefore, 
were  a writer  even  to  trench  a little  on  what 
may  be  considered  as  being  really  the  arcana 
of  Masonry,  there  is  no  danger  of  his  thus 
making  an  improper  revelation  to  improper 
persons. 

Public  Ceremonies.  Most  of  the  cere- 
monies of  Masonry  are  strictly  private,  and 
can  be  conducted  only  in  the  presence  of 
the  initiated.  But  some  of  them,  from 
their  nature,  are  necessarily  performed  in 
ublic.  Such  are  the  burials  of  deceased 
rethren,  the  laying  of  corner-stones  of 
public  edifices,  and  the  dedications  of  Ma- 
sonic haUs.  The  installation  of  the  ofiicers 
of  a Lodge,  or  Gpnd  Lodge,  are  also  some- 
times conducted  in  public  in  America.  But 
the  ceremonies  in  this  case  differ  slightly 
from  those  of  a private  installation  in  the 
Lodge  room,  portions  of  the  ceremony 
having  to  be  omitted.  The  reputation  of 
the  Order  requires  that  these  ceremonies 
should  be  conducted  with  the  utmost  pro- 
priety, and  the  Manuals  and  Monitors 
furnish  the  fullest  details  of  the  order  of 
exercises.  Preston,  in  his  Illustrations,  was 
the  first  writer  who  gave  a printed  account 
of  the  mode  of  conducting  these  public 
ceremonies,  and  to  him  we  are  most  probably 
indebted  for  their  ritual.  Anderson,  how- 
ever , gave  in  the  first  edition  of  the  Con- 
stitutions the  prescribed  form  for  constitut- 
ing new  Lodges,  and  installing  their  officers, 
which  is  the  model  upon  which  Preston, 
and  other  writers,  have  subsequently  framed 
their  more  enlarged  formulae. 

Puerility  of  Freemasonry.  “The  ab- 
surdities and  puerilities  of  Freemasonry 
are  fit  only  for  children,  and  are  unworthy 
of  the  time  or  attention  of  wise  men.”  Such 
is  the  language  of  its  adversaries,  and  the 
apothegm  is  delivered  with  all  that  self- 
sufficiency  which  shows  that  the  speaker  is 
well  satisfied  with  his  own  wisdom,  and  is 
very  ready  to  place  himseff  in  the  category 
of  those  wise  men  whose  opinion  he  invokes. 
This  charge  of  a puerility  of  design  and 
object  of  Freemasonry  is  worth  examination. 

Is  it  then  possible,  that  those  scholars  of 


unquestioned  strength  of  intellect  and  depth 
of  science,  who  have  devoted  themselves  to 
the  study  of  Masonry,  and  who  have  in 
thousands  of  volumes  given  the  result  of 
their  researches,  have  been  altogether  mis- 
taken in  the  direction  of  their  labors,  and 
have  been  seeking  to  develop,  not  the  prin- 
ciples of  a philosophy,  but  the  mechanism 
of  a toy?  Or  is  the  assertion  that  such  is 
the  fact  a mere  sophism,  such  as  ignorance 
is  every  day  uttering,  and  a conclusion  to 
vmich  men  are  most  likely  to  arrive  when 
they  talk  of  that  of  which  they  know  noth- 
ing, like  the  critic  who  reviews  a book  that 
he  has  never  read,  or  the  skeptic  who  at- 
tacks a creed  that  he  does  not  comprehend? 
Such  claims  to  an  inspired  infallibility  are 
not  uncommon  among  men  of  unsound 
judgment.  Thus,  vdien  GaU  and  Spurz- 
heim  first  gave  to  the  world  their  wonderful 
discoveries  in  reference  to  the  organization 
and  the  functions  of  the  brain— discoveries 
which  have  since  wrought  a marked  revolu- 
tion in  the  sciences  of  anatomy,  physiology, 
and  ethics — the  Edinburgh  reviewers  at- 
tempted^ to  demolish  these  philosophers 
and  their  new  system,  but  succeeded  only 
in  exposing  their  own  ignorance  of  the  science 
they  were  discussing.  Time,  which  is  con- 
tinually evolving  truth  out  of  every  in- 
tellectual conflict,  has  long  since  shown  that 
the  German  philosophers  were  right  and 
that  their  Scottish  critics  were  wrong.  How 
common  is  it,  even  at  this  day,  to  hear  men 
deriding  Alchemy  as  a system  of  foUy  and 
imposture,  cultivated  only  by  madmen  and 
knaves,  when  the  researches  of  those  who 
have  investigated  the  subject  without  preju- 
dice, but  with  patient  learning,  have  shown, 
without  any  possibility  of  doubt,  that  these 
old  alchemists,  so  long  the  objects  of  de- 
rision to  the  ighorant,  were  religious  phi- 
losophers, and  that  their  science  had  really 
nothing  to  do  with  the  discovery  of  an  elixir 
of  life  or  the  transmutation  of  the  baser 
metals  into  gold,  but  that  they,  like  the 
Freemasons,  with  whom  they  have  a strong 
affinity,  concealed  under  profound  symbols, 
intelligible  only  to  themselves,  the  search 
after  Divine  Truth  and  the  doctrine  of 
immortal  life.  Truth  was  the  gold  which 
they  eliminated  from  all  mundane  things, 
and  the  immortality  of  the  soul  was  the 
elixir  of  everlasting  life  which  perpetually 
renewed  youth,  and  took  away  the  power 
of  death. 

So  it  is  with  ■ Freemasonry.  Those  who 
abuse  it  know  nothing  of  its  inner  spirit, 
of  its  profound  philosophy,  of  the  pure  re- 
ligious life  that  it  inculcates. 

To  one  who  is  at  all  acquainted  with 
its  organization.  Freemasonry  presents  itself 
under  two  different  aspects: 

First,  as  a secret  society  distinguished  by 
a peculiar  ritual; 

And  secondly,  as  a society  having  a phi- 
losophy on  which  it  is  founded,  and  which 
it  proposes  to  teach  to  its  disciples. 

These  by  way  of  distinction  may  be  called 


PUERILITY 


PUERILITY 


599 


the  ritualistic  and  the  'philosophical  elements 
of  Freemasonry. 

The  ritualistic  element  of  Freemasonry  is 
that  which  relates  to  the  due  performance 
of  the  rites  and  ceremonies  of  the  Order. 
Like  the  rubrics  of  the  church,  which  indi- 
cate when  the  priest  and  congregation  shall 
kneel  and  when  they  shall  stand,  it  refers 
to  questions  such  as  these:  What  words 
shall  be  used  in  such  a place,  and  what 
ceremony  shall  be  observed  on  such  an 
occasion?  It  belongs  entirely  to  the  inner 
organization  of  the  Institution,  or  to  the 
manner  in  which  its  services  shall  be  con- 
ducted, and  is  interesting  or  important  only 
to  its  own  members.  The  language  of  its 
ritual  or  the  form  of  its  ceremonies  has 
nothing  more  to  do  with  the  philosophic 
designs  of  Freemasonry  than  the  rubrics  of 
a church  have  to  do  with  the  religious  creed 
professed  by  that  church.  It  might  at  any 
time  be  changed  in  its  most  material  points, 
without  in  the  slightest  degree  affecting  the 
essential  character  of  the  Institution. 

Of  course,  this  ritualistic  element  is  in 
one  sense  important  to  the  members  of  the 
society,  because,  by  a due  observance  of  the 
ritual,  a general  uniformity  is  preserved. 
But  beyond  this,  the  Masonic  ritual  makes 
no  claim  to  the  consideration  of  scholars, 
and  never  has  been  made,  and,  indeed,  from 
the  very  nature  of  its  secret  character,  never 
can  be  made,  a topic  of  discussion  with  those 
who  are  outside  of  the  Fraternity. 

But  the  other,  the  philosophical  element 
of  Freemasonry,  is  one  of  much  importance. 
For  it,  and  through  it,  I do  make  the  plea 
that  the  Institution  is  entitled  to  the  respect, 
and  even  veneration,  of  all  good  men,  and 
is  well  worth  the  careful  consideration  of 
scholars. 

A great  many  theories  have  been  ad- 
vanced by  Masonic  writers  as  to  the  real 
origin  of  the  Institution,  as  to  the  time 
when  and  the  place  where  it  first  had  its 
birth.  It  has  been  traced  to  the  mysteries 
of  the  ancient  Pagan  world,  to  the  Temple 
of  King  Solomon,  to  the  Roman  Colleges  of 
Artificers,  to  the  Crusades  for  the_  recovery 
of  the  Holy  Land,  to  the  Gilds  of  the  Mid- 
dle Ages,  to  the  Stone-Masons  of  Strasburg 
and  Cologne  and  even  to  the  revolutionary 
struggle  in  England  in  the  time  of  the  com- 
monwealth, and  to  the  secret  efforts  of  the 
adherents  of  the  house  of  Stuart  to  recover 
the  throne.  But  whatever  theory  may  be 
selected,  and  wheresoever  and  whensoever 
it  may  be  supposed  to  have  received  its 
birth,  one  thing  is  certain,  namely,  that  for 
generations  past,  and  yet  within  the  records 
of  history,  it  has,  unlike  other  mundane 
things,  presented  to  the  world  an  unchanged 
organization.  Take,  for  instance,  the  theory 
which  traces  it  back  to  one  of  the  most 
recent  periods,  that,  namely,  which  places 
the  organization  of  the  Order  of  Freemasons 
at  the  building  of  the  Cathedral  of  Strasburg, 
in  the  year  1275.  During  all  the  time  that 
has  since  elapsed,  fuU  six  hundred  years, 


how  has  Freemasonry  presented  itself?  Why, 
as  a brotherhood  organized  and  controlled 
by  a secret  discipline,  engaged  in  important 
architectural  labors,  and  combining  with 
its  operative  tasks  speculations  of  great 
rehgious  import.  If  we  see  any  change, 
it  is  simply  this,  that  when  the  necessity 
no  longer  existed,  the  operative  element 
was  laid  aside,  and  the  speculative  only 
was  retained,  but  with  a scrupulous  preser- 
vation (as  if  it  were  for^  purposes  of  iden- 
tification) of  the  technical  language,  the 
rules  and  regulafons,  the  working-tools, 
and  the  discipline  of  the  operative  art.  The 
material  only  on  which  they  wrought  was 
changed,  The  disciples  and  followers  of 
Erwin  of  Steinbach,  the  Master  Builder  of 
Strasburg,  were  engaged,  under  the  influence 
of  a profoundly  religious  sentiment,  in  the 
construction  of  a material  edifice  to  the 
glory  of  God.  The  more  modern  workers 
in  Freemasonry  are  under  the  same  religious 
influence,  engaged  in  the  construction  of  a 
spiritual  temple.  Does  not  this  long  con- 
tinuance of  a brotherhood  employed  in 
the  same  pursuit,  or  changing  it  only  from 
a material  to  a spiritual  character,  but  re- 
taining its  identity  of  organization,  demand 
for  itself  some  respect,  and,  if  for  nothing 
else,  at  least  for  its  antiquity,  some  share 
of  veneration? 

But  this  is  not  all.  _ This  society  or  brother- 
hood, or  confraternity  as  it  might  more 
appropriately  be  called,  is  distinguished 
from  all  other  associations  by  the  possession 
of  certain  symbols,  myths,  and,  above  all 
else,  a Golden  Legend,  all  of  which  are  directed 
to  the  purification  of  the  heart,  to  the  eleva- 
tion of  the  mind,  to  the  development  of  the 
great  doctrine  of  immortality. 

Now  the  question  where  and  when  these 
symbols,  myths,  and  legends  arose  is  one 
that  is  well  worth  the  investigation  of  scholars, 
because  it  is  intimately  connected  with  the 
history  of  the  human  intellect.  Did  the 
Stone-Masons  and  building  corporations  of 
the  Middle  Ages  invent  them?  Certainly 
not,  for  they  are  found  in  organizations  that 
existed  ages  previously.  The  Greeks  at 
Eleusis  taught  the  same  dogma  of  immortal 
life  in  the  same  symbolic  mode,  and  their 
legend,  if  it  differed  from  the  Masonic  in 
its  accidents,  was  precisely  identical  in  its 
substance.  For  Hiram  there  was  Dionysus, 
for  the  acacia  the  myrtle,  but  there  were 
the  same  mourning,  the  same  discovery,  the 
same  rejoicing,  because  what  had  been  lost 
was  found,  and  then  the  same  ineffable 
light,  and  the  same  sacred  teaching  of  the 
name  of  God  and  the  souks  immortality. 
And  so  an  ancient  orator,  who  had  pass^ 
through  one  of  these  old  Greek  Lodges — - 
for  such,  without  much  violence  of  language, 
they  may  well  be  called — declared  that 
those  who  have  endured  the  initiation  into 
the  mysteries  entertain  better  hopes  both 
of  the  end  of  life  and  of  the  eternal  future. 
Is  not  this  the  very  object  and  design  of  the 
legend  of  the  Master’s  Degree?  And  this 


600 


PUERILITY 


PUNJAUB 


same  peculiar  form  of  symbolic  initiation 
is  to  be  found  among  the  old  Egyptians  and 
in  the  island  of  Samothracia,  thousands  of 
years  before  the  hght  of  Christianity  dawned 
upon  the  world  to  give  the  seal  of  its  Master 
and  Founder  to  the  Divine  truth  of  the 
resurrection. 

This  will  not,  it  is  true,  prove  the  descent  of 
Freemasonry,  as  now  organized,  from  the  re- 
ligious mysteries  of  antiquity;  although  this 
is  one  of  the  theories  of  its  origin  entertained 
and  defended  by  scholars  of  no  mean  preten- 
sion. But  it  will  prove  an  identity  of  design 
ill  the  moral  and  intellectual  organization  of 
all  these  institutions,  and  it  will  give  the  Ma- 
sonic student  subjects  for  profound  study 
when  he  asks  the  interesting  questions — 
Whence  came  these  symbols,  myths,  and 
legends?  Who  invented  them?  How  and 
why  have  they  been  preserved?  Looking 
back  into  the  remotest  days  of  recorded  his- 
tory, we  find  a priesthood  in  an  island  of 
Greece  and  another  on  the  banks  of  the  Nile, 
teaching  the  existence  of  a future  life  by  sym- 
bols and  legends,  which  convey  the  lesson  in  a 
peculiar  mode.  And  now,  after  thousands  of 
ears  have  elapsed,  we  find  the  same  sym- 
olic  and  legendary  method  of  instruction,  for 
the  same  purpose,  preserved  in  the  deposi- 
tory of  what  is  comparatively  a modern  in- 
stitution. And  between  these  two  extremes 
of  the  long  past  and  the  present  now,  we  find 
the  intervening  period  occupied  by  similar 
associations,  succeeding  each  other  from  time 
to  time,  and  spreading  over  different  countries, 
but  all  engaged  in  the  same  symbolic  instruc- 
tion, with  substantially  the  same  symbols  and 
the  same  mythical  history. 

Does  not  all  this  present  a problem  in  moral 
and  intellectual  philosophy,  and  in  the  arche- 
ology of  ethics,  which  is  well  worthy  of  an  at- 
tempted solution?  How  unutterably  puerile 
seem  the  objections  and  the  objurgations  of  a 
few  contracted  minds,  guided  only  by  preju- 
dice, when  we  consider  the  vast  questions  of 
deep  interest  that  are  connected  with  Free- 
masonry as  a part  of  those  great  brotherhoods 
that  have  filled  the  world  for  so  many  ages,  so 
far  back,  indeed,  that  some  philosophic  his- 
torians have  supposed  that  they  must  have 
derived  their  knowledge  of  the  doctrines  which 
they  taught  in  their  mystic  assemblies  from 
direct  revelation  through  an  ancient  priest- 
hood that  gives  no  other  evidence  of  its  former 
existence  but  the  results  which  it  produced. 

Man  needs  something  more  than  the  gratifi- 
cation of  his  animal  wants.  The  mind  re- 
quires food  as  well  as  the  body,  and  nothing 
can  better  give  that  mental  nutriment  than 
the  investigation  of  subjects  which  relate  to 
the  progress  of  the  intellect  and  the  growth  of 
the  religious  sentiment. 

Again,  man  was  not  made  for  himself  alone. 
The  old  Stoic  lived  only  for  and  within  him- 
self. But  modern  philosophy  and  modern 
rehgion  teach  no  such  selfish  doctrine.  Man 
is  but  part  of  the  great  brotherhood  of  man, 
and  each  one  must  be  ready  to  exclaim  with 
the  old  poet,  “Homo  sumj  humani  nihil  ^ 


me  alienum  puto,”  lam  a man,  and  I deem  noth- 
ing relating  to  mankind  to  be  foreign  to  my  feel- 
ings. Men  study  ancient  history  simply  that 
they  may  learn  what  their  brother  men  have 
done  in  former  times,  and  they  read  the  phi- 
losophers and  poets  of  Greece  and  Rome  that 
they  may  know  what  were  the  speculations  of 
those  old  thinkers,  and  they  strive  to  measure 
the  intellect  of  man  as  it  was  then  and  as  it  is 
now,  because  the  study  of  the  growth  of  intel- 
lectual philosophy  and  the  investigation  of 
the  mental  and  moral  powers  come  home  to 
us  all  as  subjects  of  common  interest. 

Looking,  then,  upon  Freemasonry  as  one  of 
those  associations  which  furnish  the  evidence 
and  the  example  of  the  progress  of  man  in  in- 
tellectual, moral,  and  religious  development,  it 
may  be  well  claimed  for  it  that  its  design,  its 
history,  and  its  philosophy,  so  far  from  being 
puerile,  are  well  entitled  to  the  respect  of  the 
world,  and  are  worth  the  careful  research  of 
scholars. 

Puissant.  A title  given  to  the  presiding 
officer  in  several  of  the  high  degrees. 

Puissant  Irish  Master.  The  Eighth 
Degree  of  Ramsay’s  Irish  Colleges. 

Pullen,  William  Hyde.  An  eminent  and 
accomplished  craftsman  of  England,  who  was 
renowned  among  English  and  American 
“workmen”  for  his  excellence  in  the  conduct 
of  the  forms  and  varied  ceremonies  of  Ma- 
sonry. 

Pulsanti  Operietur.  Latin.  To  him  who 

knocks  it  shall  be  opened.  An  inscription  some- 
times placed  over  the  front  door  of  Masonic 
temples  or  Lodge  rooms. 

Punishments,  Masonic.  Punishment  in 
Masonry  is  inflicted  that  the  character  of  the 
Institution  may  remain  unsuUied,  and  that 
the  unpunished  crimes  of  its  members  may  not 
injuriously  reflect  upon  the  reputation  of  the 
whole  society.  The  nature  of  the  punish- 
ment to  be  inflicted  is  restricted  by  the  pe- 
cuhar  character  of  the  Institution,  which  is 
averse  to  some  forms  of  penalty,  and  by  the 
laws  of  the  land,  which  do  not  give  to  private 
corporations  the  right  to  impose  certain  spe- 
cies of  punishment. 

The  infliction  of  fines  or  pecuniary  penal- 
ties has,  in  modern  times  at  least,  been  con- 
sidered as  contrary  to  the  genius  of  Masonry, 
because  the  sanctions  of  Masonic  law  are  of 
a higher  nature  than  any  that  could  be  fur- 
nished by  a pecuniary  penalty. 

Imprisonment  and  corporal  punishment  are 
equally  adverse  to  the  spirit  of  the  Institu- 
tion, and  are  also  prohibited  by  the  laws  of 
the  land,  which  reserve  the  infliction  of  such 
penalties  for  their  own  tribunals. 

Masonic  punishments  are  therefore  re- 
stricted to  an  expression  of  disapprobation  or 
the  deprivation  of  Masonic  rights,  and  are: 
1.  Censure;  2.  Reprimand;  3.  Exclusion; 
4.  Suspension,  Definite  or  Indefinite;  and  5. 
Expulsion — all  of  which  see  under  their  re- 
spective titles. 

Punjaub.  Freemasonry  was  founded  in 
Punjaub,  India,  in  1872,  by  an  ardent  Mason, 
W,  Bro.  Major  Henry  Basevi,  whose  faihng 


PURANAS 


PURPLE 


601 


health  caused  him  to  forsake  his  post  shortly 
thereafter,  leaving  as  his  successor  Major  M. 
Ramsay,  who  became  R.  W.  D.  Grand  Master. 
By  last  returns  received  there  were  26  Lodges 
in  the  District.  It  is  reported  authorita- 
tively that  in  1879  the  Institution  maintained, 
clothed,  and  educated  twenty-one  children. 

Puranas.  (“Knowledge.”)  The  text-books 
of  the  worshipers  of  Vishnu  and  of  Siva,  form- 
ing, with  the  Tantras,  the  basis  of  the  popular 
creed  of  the  Brahmanical  Hindus.  There  are 
about  18  Puranas,  and  as  many  more  minor 
works,  called  Upapuranas,  all  written  in  San- 
skrit, and  founded  to  some  extent  upon  the 
Mahabharata  and  Ramayana.  Otherwise 
their  date  is  very  uncertain.  The  followers 
of  Brahmanism  number  about  175,000,000. 

Purchase.  In  the  Cooke  MS.  (line  630)  it 
is  said  that  the  son  of  Athelstan  “purchased  a 
free  patent  of  the  kyng  that  they  [the  Ma- 
sons] shulde  make  a sembly.”  This  does  not 
mean  that  he  bought  the  patent,  but  that  he 
obtained  or  procured  it.  Such  was  the  use 
of  purchase  in  old  Enghsh.  The  booty  of  a 
thief  was  called  his  purchase,  because  he  had 
acquired  it.  Colloquially,  the  word  is  still 
used  to  designate  the  getting  a hold  on  any- 
thing. 

Pure  Freemasonry.  See  Primitive  Free- 
masonry. 

Purification.  As  the  aspirant  in  the  An- 
cient Mysteries  was  not  permitted  to  pass 
through  any  of  the  forms  of  initiation,  or  to 
enter  the  sacred  vestibule  of  the  temple,  until, 
by  water  or  fire,  he  had  been  symbohcally 
purified  from  the  corruptions  of  the  world 
which  he  was  about  to  leave  behind,  so  in 
Masonry  there  is  in  the  First  Degree  a sym- 
bolical purification  by  the  presentation  to  the 
candidate  of  the  common  gavel,  an  imple- 
ment whose  emblematic  use  teaches  a puri- 
fication of  the  heart.  (See  Lustration.) 

Purity.  In  the  Ancient  Mysteries  purity 
of  heart  and  fife  was  an  essential  prerequisite 
to  initiation,  because  by  initiation  the  as- 
irant  was  brought  to  a knowledge  of  God,  to 
now  whom  was  not  permitted  to  the  impure. 
For,  says  Origen  {Cont.  Cel.,  vi.),  “a  defiled 
heart  cannot  see  God,  but  he  must  be  pure 
who  desires  to  obtain  a proper  view  of  a pure 
Being.”  And  in  the  same  spirit  the  Divine 
Master  says:  “Blessed  are  the  pure  in  heart, 
for  they  shall  see  God.”  But  “to  see  God”  is 
a Hebraism,  signifying  to  possess  him,  to  be 
spiritually  in  communion  with  him,  to  know 
his  true  character.  Now  to  acquire  this 
knowledge  of  God,  symbolized  by  the  knowl- 
edge of  his  Name,  is  the  ^eat  object  of  Ma- 
sonic, as  it  was  of  all  ancient  initiation;  and 
hence  the  candidate  in  Masonry  is  required 
to  be  pure,  for  “he  only  can  stand  in  the  holy 
place  who  hath  clean  hands  and  a pure  heart.” 
(See  White.) 

Purity,  Brothers  of.  An  association  of 
Arabic  philosophers,  founded  at  Bosra,  in 
Syria,  in  the  tenth  century.  Many  of  their 
writings,  which  were  much  studied  by  the 
Jews  of  Spain  in  the  twelfth  century,  were 
mystical.  Steinschneider  {Jew.IAL,  174,  295) 


calls  them  “the  Freemasons  of  Bosra,”  and 
says  that  they  were  “a  celebrated  society  of  a 
kind  of  Freemasons.” 

Purple.  Purple  is  the  appropriate  color 
of  those  degrees  which,  in  the  American  Rite, 
have  been  interpolated  between  the  Royal 
Arch  and  Ancient  Craft  Masonry,  namely, 
the  Mark,  Past,  and  Most  Excellent  Masters. 
It  is  in  Masonry  a symbol  of  fraternal  union, 
because,  being  compounded  of  blue,  the  color 
of  the  Ancient  Crafty  and  red,  which  is  that  of 
the  Royal  Arch,  it  is  intended  to  signify  the 
close  connection  and  harmony  which  should 
ever  exist  between  those  two  portions  of  the 
Masonic  system.  It  may  be  observed  that 
this  allusion  to  the  union  and  harmony  be- 
tween blue  and  red  Masonry  is  singularly  car- 
ried out  in  the  Hebrew  word  which  signifies 
purple.  This  word,  which  is  argaman, 

is  derived  from  ragam  or  regem,  one  of 

whose  significations  is  “ a friend.”  But  Portal 
(Coul.  Symb.,  230)  says  that  purple,  in  the 
profane  language  of  colors,  signifies  constancy 
in  spiritual  combats,  because  blue  denotes 
fidelity,  and  red,  war. 

In  the  religious  services  of  the  Jews  we  find 
purple  employed  on  various  occasions.  It 
was  one  of  the  colors  of  the  curtains  of  the 
tabernacle,  where,  Josephus  says,  it  was  sym- 
bolic of  the  element  of  water,  of  the  veils,  and 
of  the  curtain  over  the  great  entrance ; it  was 
also  used  in  the  construction  of  the  epnod  and 
girdle  of  the  high  priest,  and  the  cloths  for 
Divine  service. 

Among  the  Gentile  nations  of  antiquity 
purple  was  considered  rather  as  a color  of  dig- 
nity than  of  veneration,  and  was  deemed  an 
emblem  of  exalted  office.  Hence  Homer  men- 
tions it  as  peculiarly  appropriated  to  royalty, 
and  Virgil  speaks  of  purpura  regum,  or  “the 
purple  of  kings.”  Pliny  says  it  was  the  color 
of  the  vestments  worn  by  the  early  kings  of 
Rome;  and  it  has  ever  since,  even  to  the  pres- 
ent time,  been  considered  as  the  becoming 
insignia  of  regal  or  supreme  authority. 

In  American  Masonry,  the  purple  color 
seems  to  be  confined  to  the  intermediate  de- 
grees between  the  Master  and  the  Royal  Arch, 
except  that  it  is  sometimes  employed  in  the 
vestments  of  officers  representing  either  kings 
or  men  of  eminent  authority — such,  for  in- 
stance, as  the  Scribe  in  a Chapter  of  Royal 
Arch  Masons. 

In  the  Grand  Lodge  of  England,  Grand 
Officers  and  Provincial  Grand  Officers  wear 
purple  collars  and  aprons.  As  the  symbolic 
color  of  the  Past  Master’s  Degree,  to  which 
all  Grand  Officers  should  have  attained,  it  is 
also  considered  in  this  country  as  the  appro- 
priate color  for  the  collars  of  officers  of  a 
Grand  Lodge. 

Purple  Brethren.  In  English  Masonry, 
the  Grand  Officers  of  the  Grand  Lodge  and  the 
Past  Grand  and  Deputy  Grand  Masters  and 
Past  and  Present  Provincial  Grand  Masters 
are  called  “purple  brethren,”  because  of  the 
color  of  their  decorations,  and  at  meetings  of 
the  Grand  Lodge  are  privileged  to  sit  on  the 
dais. 


602 


PURPLE 


PYTHAGORAS 


Purple  Lodges.  Grand  and  Provincial 
Grand  Lodges  are  thus  designated  by  Dr. 
Oliver  in  his  Institutes  of  Masonic  Jurispru- 
dence. The  term  is  not  used  in  this  country. 

Purrah,  The.  A society  of  Sussu  negroes 
exercising  similar  powers  to,  and  for  a some- 
what similar  purpose  as,  the  Vehmgericht. 

Pursuivant.  The  third  and  lowest  order 
of  heraldic  officers.  In  Masonry  the  lowest 
officer  in  rank  except  the  Tiler,  if  he  may  be 
termed  an  officer. 

Ppon,  Jean  Baptiste  Pierre  Julien.  A 

distinguished  French  Mason  of  the  latter  part 
of  the  last  and  beginning  of  the  present  cen- 
tury, who  died  at  Paris  in  September,  1821 . He 
was  the  author  of  many  Masonic  discourses, 
but  his  most  important  work  was  a profound 
and  exhaustive  History  of  the  Organization  of 
the  Ancient  and  Accepted  Rite  in  France,  pub- 
lished in  1814.  He  was  one  of  the  founders 
of  the  Grand  Orient,  and  having  received  the 
Thirty-third  Degree  from  the  Count  de 
Grasse  Tilly,  he  afterward  assisted  in  the  or- 
ganization of  the  Supreme  Council  of  Italy, 
at  Milan,  and  the  Supreme  Council  of  France. 
In  1805,  his  name  was  struck  from  the  register 
of  the  Grand  Orient  in  consequence  of  his  op- 
position to  that  body,  but  he  remained  the 
Secretary-General  of  the  Supreme  Council 
until  his  death.  Ragon  calls  him  an  intriguer 
and  bold  innovator,  but  Thory  speaks  more 
highly  of  his  Masonic  character.  He  was  un- 
doubtedly a man  of  talent,  learning,  and  Ma- 
sonic research.  He  made  a manuscript  col- 
lection of  many  curious  degrees,  which  Thory 
has  liberally  used  in  his  Nomenclature  of  Rites 
and  Degrees. 

Pythagoras.  One  of  the  most  celebrated 
of  the  Grecian  philosophers,  and  the  founder 
of  what  has  been  called  the  Italic  school, 
was  born  at  Samos  about  586  b.c.  Edu- 
cated as  an  athlete,  he  subsequently  aban- 
doned that  profession  and  devoted  himself  to 
the  study  of  philosophy.  He  traveled  through 
Egypt,  Chaldea,  and  Asia  Minor,  and  is  said 
to  have  submitted  to  the  initiations  in  those 
countries  for  the  purpose  of  acquiring  knowl- 
edge. On  his  return  to  Europe,  he  estabhshed 
his  celebrated  school  at  Crotona,  much  re- 
sembling that  subsequently  adopted  by  the 
Freemasons.  His  school  soon  acquired  such  a 
reputation  that  disciples  flocked  to  him  from 
all  parts  of  Greece  and  Italy.  Pythagoras 
taught  as  the  principal  dogma  of  his  philos- 
ophy the  system  of  metempsychosis,  or  the 
transmigration  of  souls.  He  taught  the  mys- 
tical power  of  numbers,  and  much  of  the  sym- 
bolism on  that  subject  which  we  now  possess 
is  derived  from  what  has  been  left  to  us  by  his 
disciples,  for  of  his  own  writings  there  is  noth- 
ing extant.  He  was  also  a geometrician,  and 
is  regarded  as  having  been  the  inventor  of 
several  problems,  the  most  important  of  which 
is  that  now  known  as  the  forty-seventh  prob- 
lem of  Euclid.  He  was  also  a proficient  in 
music,  and  is  said  to  have  demonstrated  the 
mathematical  relations  of  musical  intervals, 
and  to  have  invented  a number  of  musical  in- 
struments. Disdaining  the  vanity  and  dog- 


matism of  the  ancient  sages,  he  contented 
himself  with  proclaiming  that  he  was  simply  a 
seeker  after  knowledge,  not  its  possessor,  and 
to  him  is  attributed  the  introduction  of  the 
word  philosopher,  or  lover  of  wisdom,  as  the 
only  title  which  he  would  assume.  After  the 
lawless  destruction  of  his  school  at  Crotona, 
he  fled  to  the  Locrians,  who  refused  to  receive 
him,  when  he  repaired  to  Metapontum,  and 
sought  an  asylum  from  his  enemies  in  the  tem- 
ple of  the  Muses,  where  tradition  says  that  he 
died  of  starvation  506  b.c.,  when  eighty  years 
old. 

Pythagoras,  School  of.  The  schools  es- 
tablished by  Pythagoras  at  Crotona  and  other 
cities,  have  been  considered  by  many  writers 
as  the  models  after  which  Masonic  Lodges 
were  subsequently  constructed.  They  un- 
doubtedly served  the  Christian  ascetics  of  the 
first  century  as  a pattern  for  their  monastic 
institutions,  with  which  institutions  the  Free- 
masonry of  the  Middle  Ages,  in  its  operative 
character,  was  intimately  connected.  A 
brief  description  of  the  school  of  Crotona  will 
not  therefore  be  inappropriate.  The  dis- 
ciples of  this  school  wore  the  simplest  kind  of 
clothing,  and  having  on  their  entrance  sur- 
rendered all  their  possessions  to  the  common 
fund,  they  submitted  for  three  years  to  vol- 
untary poverty,  during  which  time  they  were 
also  compelled  to  a rigorous  silence.  The 
doctrines  of  Pythagoras  were  always  delivered 
as  infaUible  propositions  which  admitted  of  no 
argument,  and  hence  the  expression  avr6s  ttpr], 
he  said  it,  was  considered  as  a sufficient  an- 
swer to  anyone  who  demanded  a reason. 
The  scholars  were  divided  into  Exoterics  and 
Esoterics.  This  distinction  was  borrowed  by 
Pythagoras  from  the  Egyptian  priests,  who 
practised  a similar  mode  of  instruction.  The 
exoteric  scholars  were  those  who  attended  the 
pubhc  assemblies,  where  general  ethical  in- 
structions were  delivered  by  the  sage.  But 
only  the  esoterics  constituted  the  true  school, 
and  these  alone  Pythagoras  called,  says  Jam- 
blichus,  his  companions  and  friends.  Before 
admission  to  the  privileges  of  this  school,  the 
previous  life  and  character  of  the  candidate 
were  rigidly  scrutinized,  and  in  the  prepara- 
tory initiation  secrecy  was  enjoined  by  an 
oath,  and  he  was  made  to  submit  to  the  sever- 
est trials  of  his  fortitude  and  self-command. 
He  who  after  his  admission  was  alarmed  at 
the  obstacles  he  had  to  encounter,  was  per- 
mitted to  return  to  the  world,  and  the  dis- 
ciples, considering  him  as  dead,  performed  his 
funeral  obsequies,  and  erected  a monument  to 
his  memory. 

The  mode  of  hving  in  the  school  of  Crotona 
was  hke  that  of  the  modern  communists. 
The  brethren,  about  six  hundred  in  number, 
with  their  wives  and  children,  resided  in  one 
large  building.  Every  morning  the  business 
and  duties  of  the  day  were  arranged,  and  at 
night  an  account  was  rendered  of  the  day’s 
transactions.  They  arose  before  day  to  pay 
their  devotions  to  the  sun,  and  recited  verses 
from  Flomer,  Hesiod,  or  some  other  poet. 
Several  hours  were  spent  in  study,  after  which 


PYTHAGORAS 


QUALIFICATIONS  603 


there  was  an  interval  before  dinner,  which 
was  occupied  in  walking  and  in  gymnastic 
exercises.  The  meals  consisted  principally  of 
bread,  honey,  and  water,  for  though  the  table 
was  often  covered  with  delicacies,  no  one  was 
permitted  to  partake  of  them.  It  was  in  this 
secret  school  that  Pythagoras  gave  his  instruc- 
tions on  his  interior  doctrine,  and  explained 
the  hidden  meaning  of  his  symbols.  There 
were  three  degrees:  the  first,  or  Mathematici, 
being  engaged  in  the  study  of  the  exact  sci- 
ences; and  the  second,  or  Theoretici,  in  the 
knowledge  of  God  and  the  future  state  of 
man;  but  the  third,  or  highest  degree,  was 
communicated  only  to  a few  whose  intellects 
were  capable  of  grasping  the  full  fruition  of 
the  Pythagorean  philosophy.  This  school, 
after  existing  for  thirty  years,  was  finally  dis- 
solved through  the  machinations  of  Kylo,  a 
wealthy  inhabitant  of  Crotona,  who,  having 
been  refused  admission,  in  revenge  excited  the 
citizens  against  it,  when  a lawless  mob  at- 
tacked the  scholars  while  assembled  in  the 
house  of  Milo,  set  fire  to  the  building  and  dis- 
persed the  disciples,  forty  of  them  being 
burned  to  death.  The  school  was  never  re- 
sumed, but  after  the  death  of  the  philosopher 
summaries  of  his  doctrines  were  made  by  some 
of  his  disciples.  Still  many  of  his  symbols 
and  his  esoteric  teachings  have  to  this  day 
remained  uninterpreted  and  unexplained. 

After  this  account  of  the  Pythagorean 
school,  the  Mason  will  find  no  difficulty  in 


understanding  that  part  of  the  so-called  Le- 
land  Manuscript  which  is  said  to  have  so  much 
puzzled  the  great  metaphysician  John  Locke. 

This  manuscript — the  question  of  its  au- 
thenticity is  not  here  entered  upon — has  the 
following  paragraphs: 

‘‘How  comede  ytt  [Freemasonry]  yn  Enge- 
londe? 

“Peter  Gower,  a Grecian,  journeyeded  for 
kunnynge  yn  Egypte  and  in  Syria,  and  yn 
every che  londe  whereat  the  Venetians  hadde 
plauntedde  Maconrye,  and  wynnynge  en- 
traunce  yn  al  Lodges  of  Maconnes,  he  lerned 
muche,  and  retournedde  and  v/orked  yn  Grecia 
Magna  wachsynge  and  becommynge  a mygh- 
tye  wysacre  and  gratelyche  renowned,  and 
here  he  framed  a grate  Lodge  at  Groton,  and 
maked  many  Maconnes,  some  whereoffe  dyd 
journeye  yn  Fraunce,  and  maked  manye  Ma- 
connes wherefromme,  yn  process  of  tyme,  the 
arte  passed  yn  Engelonde.” 

Locke  confesses  that  he  was  at  first  puz- 
zled with  those  strange  names,  Peter  Gower, 
Groton,  and  the  Venetians;  but  a little  thinking 
taught  him  that  they  were  only  corruptions 
of  Pythagoras,  Crotona,  and  the  Phoenicians. 

It  is  not  singular  that  the  old  Masons  should 
have  called  Pythagoras  their  “ancient  friend 
and  brother,”  and  should  have  dedicated  to 
him  one  of  their  geometrical  symbols,  the 
forty-seventh  problem  of  Euclid;  an  epithet 
and  a custom  that  have,  by  the  force  of  habit, 
been  retained  in  all  the  modern  rituals. 


Q 


Q.  (Heb.  p,  Q or  K,  Koph.)  The  seven- 
teenth letter  in  the  English  and  modern  Latin 
alphabets.  In  the  Phoenician  or  Ancient  He- 
brew its  form  was  one  circle  within  another. 
Its  numerical  value  is  100.  The  Canaanite 
signification  is  ear. 

Qiiadrivium.  In  classical  Latin  the  word 
quadrivium  meant  a place  where  four  roads 
met,  and  trivium,  a place  where  three  roads 
met.  The  scholastics  of  the  Middle  Ages, 
looking  to  the  metaphorical  meaning  of  the 
phrase  the  paths  of  learning,  divided  what 
were  called  the  seven  hberal  arts  and  sciences, 
but  which  comprised  the  whole  cycle  of  in- 
struction in  those  days,  into  two  classes,  call- 
ing grammar,  rhetoric,  and  logic  the  trivium, 
and  arithmetic,  geometry,  music,  and  astron- 
omy the  quadrivium.  These  two  roads  to  the 
temple  of  wisdom,  including  seven  distinct 
sciences,  were,  in  the  Middle  Ages,  supposed  to 
include  universal  knowledge.  (See  Liberal 
Arts  and  Sciences.) 

Quadrivium  and  Trivium.  The  seven 
liberal  arts  and  sciences.  The  Quadrivium, 
in  the  language  of  the  schools,  were  the  four 
lesser  arts,  arithmetic,  music,  geometry,  and 


astronomy;  while  the  Trivium  were  the  triple 
way  to  eloquence  by  the  study  of  grammar, 
logic,  and  rhetoric. 

Quakers.  The  question  of  the  admis- 
sibility of  a Quaker’s  affirmation  in  Masonry 
is  discussed  under  the  word  Affirmation, 
which  see. 

Qualifications  of  Candidates.  Every 
candidate  for  initiation  into  the  mysteries  of 
Freemasonry  must  be  qualified  by  certain  es- 
sential conditions.  These  qualifications  are 
of  two  kinds,  Internal  and  External.  The  in- 
ternal qualifications  are  those  which  lie  within 
his  own  bosom,  the  external  are  those  which 
refer  to  his  outward  and  apparent  fitness.  The 
external  qualifications  are  again  divided  into 
Moral,  Religious,  Physical,  Mental,  and  Po- 
litical. 

I.  The  Internal  Qualifications  are: 

1.  That  the  applicant  must  come  of  his  own 
free  will  and  accord.  His  application  must  be 
purely  voluntary,  to  which  he  has  not  been 
induced  by  persuasion  of  friends. 

2.  That  he  must  not  be  influenced  by  mer- 
cenary motives. 

3.  That  he  must  be  prompted  to  make  th? 


604 


QUARRELS 


QUARRIES 


application  in  consequence  of  a favorable 
opinion  that  he  entertains  of  the  Institution, 

4.  That  he  must  be  resolved  to  conform 
with  cheerfulness  to  the  established  usages 
and  customs  of  the  Fraternity. 

II.  The  External  Qualifications  are,  as 
has  already  been  said,  divided  into  four  kinds: 

1.  The  Moral.  That  candidate  only  is 
qualified  for  initiation  who  faithfully  observes 
the  precepts  of  the  moral  law,  and  leads  a vir- 
tuous life,  so  conducting  himseK  as  to  receive 
the  reward  of  his  own  conscience  as  well  as  the 
respect  and  approbation  of  the  world. 

2.  The  Religious.  Freemasonry  is  exceed- 
ingly tolerant  in  respect  to  creeds,  but  it  does 
requu’e  that  every  candidate  for  initiation 
shall  believe  in  the  existence  of  God  as  a super- 
intending and  protecting  power,  and  in  a 
future  life.  No  inquiry  will  be  made  into 
modifications  of  religious  behef,  provided  it 
includes  these  two  tenets. 

3.  The  Physical.  These  refer  to  sex,  age, 
and  bodily  conformation.  The  candidate 
must  be  a man,  not  a woman;  of  mature  age, 
that  is,  having  arrived  at  his  majority,  and  not 
so  old  as  to  have  sunk  into  dotage;  and  he 
must  be  in  possession  of  all  his  limbs,  not 
mairned  or  dismembered,  but,  to  use  the  lan- 
guage of  one  of  the  old  Charges,  “have  his 
right  limbs  as  a man  ought  to  have.” 

4.  The  Mental.  This  division  excludes  all 
men  who  are  not  intellectually  qualified  to 
comprehend  the  character  of  the  Institution, 
and  to  partake  of  its  responsibilities.  Hence 
fools  or  idiots  and  madmen  are  excluded.  Al- 
though the  landmarks  do  not  make  illiteracy  a 
disqualification,  and  although  it  is  undeniable 
that  a large  portion  of  the  Craft  in  olden  times 
was  uneducated,  yet  there  seems  to  be  a 
general  opinion  that  an  incapacity  to  read 
and  write  will,  in  this  day,  disqualify  a 
candidate. 

5.  The  Political.  These  relate  to  the  con- 
dition of  the  candidate  in  society.  The  old 
rule  required  that  none  but  those  who  were 
free  born  could  be  initiated,  which,  of  course, 
excluded  slaves  and  those  born  in  servitude; 
and  although  the  Grand  Lodge  of  England 
substituted  free  man  for  free  horn,  it  is  unde- 
niable that  that  action  was  a violation  of  a 
landmark;  and  the  old  rule  stiU  exists,  at 
least  in  America. 

Quarrels.  Contention  or  quarreling  in 
the  Lodge,  as  well  as  without,  is  discounte- 
nanced by  the  spirit  of  all  the  Old  Constitu- 
tions of  Masonry.  In  the  Charges  compiled 
from  them,  approved  by  the  Grand  Lodge  of 
England  in  1722,  and  pubhshed  by  Dr.  An- 
derson, it  is  said,  “No  private  piques  or  quar- 
rels must  be  brought  within  the  door  of  the 
Lodge,  far  less  any  quarrels  about  religion, 
or  nations,  or  State  pohey.”  {Constitutions, 
1723,  p.  54.) 

Quarries.  It  is  an  error  to  speak,  as  Oliver 
does,  misguided  by  some  Masonic  traditions, 
of  the  quarries  of  Tyre  in  connection  with  the 
Temple  of  Solomon.  Modern  researches  have 
shown  without  question  that  the  stones  used 
in  the  construction  of  the  Temple  were  taken 


out  of  quarries  in  the  immediate  vicinity; 
and  the  best  traditions,  as  weU  as  Scripture, 
claim  only  that  the  wood  from  the  forests  of 
Lebanon  was  supplied  by  King  Hiram.  The 
great  quarries  of  Jerusalem  are  situated  in  the 
northeast  portion  of  the  city,  near  the  Damas- 
cus gate.  The  entrance  to  them  was  first  dis- 
covered by  Barclay.  A writer,  quoted  by 
Barclay,  thus  describes  them  {City  of  the 
Great  King,  p.  466):  “Here  were  blocks  of 
stones  but  haK  quarried,  and  still  attached  by 
one  side  to  the  rock.  The  work  of  quarrying 
was  apparently  effected  by  an  instrument  re- 
sembling a pickaxe,  with  a broad  chisel-shaped 
end,  as  the  spaces  between  the  blocks  were  not 
more  than  four  inches  wide,  in  which  it  would 
be  impossible  for  a man  to  work  with  a chisel 
and  mallet.  The  spaces  were,  many  of  them, 
four  feet  deep  and  ten  feet  in  height,  and  the 
distance  between  them  was  about  four  feet. 
After  being  cut  away  at  each  side  and  at  the 
bottom,  a lever  was  inserted,  and  the  com- 
bined force  of  three  or  four  men  could  easily 
pry  the  block  away  from  the  rock  behind. 
The  stone  was  extremely  soft  and  friable, 
nearly  white,  and  very  easily  worked,  but, 
hke  the  stone  of  Malta  and  Paris,  hardening 
by  exposure.  The  marks  of  the  cutting  in- 
strument were  as  plain  and  well-defined  as  if 
the  workman  had  just  ceased  from  his  labor. 
The  heaps  of  chippings  which  were  found  in 
these  quarries  showed  that  the  stone  had  been 
dressed  there,  and  confirm  the  Bible  state- 
ment that  the  stone  of  which  the  Temple  was 
built  was  made  ready  before  it  was  brought 
thither.”  Barclay  remarks  {ib.,  p.  118)  that 
“those  extra  cyclopean  stones  in  the  south- 
east and  south-west  corners  of  the  Temple  waU 
were  doubtless  taken  from  this  ^eat  quarry, 
and  carried  to  their  present  position  down  the 
gently  inclined  plain  on  rollers — a conjecture 
which  at  once  solves  the  mystery  that  has 
greatly  puzzled  travellers  in  relation  to  the 
difficulty  of  transporting  and  handling  such 
immense  masses  of  rock,  and  enables  us  to  un- 
derstand why  they  were  called  ‘ stones  of  roll- 
ing’ by  Ezra.”  Mr.  Prime  also  visited  these 
quarries,  and  in  his  Tent  Life  in  the  Holy  Land 
(p.  114)  speaks  of  them  thus:  “One  thing  to 
me  is  very  manifest:  there  has  been  solid 
stone  taken  from  the  excavation  sufficient  to 
build  the  walls  of  Jerusalem  and  the  Temple 
of  Solomon.  The  size  of  many  of  the  stones 
taken  from  here  appears  to  be  very  great.  I 
know  of  no  place  to  which  the  stone  can  have 
been  carried  but  to  these  works,  and  I know 
no  other  quarries  in  the  neighborhood  from 
which  the  great  stone  of  the  walls  would  seem 
to  have  come.  These  two  connected  ideas  com- 
pelled me  strongly  toward  the  belief  that  this 
was  the  ancient  quarry  whence  the  city  was 
built;  and  when  the  magnitude  of  the  exca- 
vation between  the  two  opposing  hills  and  of 
this  cavern  is  considered,  it  is,  to  say  the  least 
of  it,  a difficult  question  to  answer,  what  has 
become  of  the  stone  once  here,  on  any  other 
theory  than  that  I have  suggested.”  And  he 
adds:  “TNTio  can  say  that  the  cavern  which 
v/e  explored  was  not  the  place  where  the  ham* 


QUARTERLY 


QUORUM  605 


mers  rang  on  the  stone  which  were  forbidden 
to  sound  in  the  silent  growth  of  the  great 
Temple  of  Solomon?” 

The  researches  of  subsequent  travelers,  and 
especially  the  labors  of  the  Palestine  Ex- 
ploration Fund,”  have  substantiated  these 
statements,  and  confirmed  the  fact  that  the 
quarries  where  the  workmen  labored  at  the 
building  of  the  Solomonic  Temple  were  not  in 
the  dominions  of  the  King  of  Tyre,  but  in  the 
immediate  vicinity  of  the  Temple.  In  1868, 
Rob.  Morris  held  what  he  calls  a “Moot 
Lodge”  in  these  quarries,  which  event  he  de- 
scribes in  his  Freemasonry  in  the  Holy  Land,  a 
work  of  great  interest  to  Masonic  scholars. 

Quarterly  Communication.  The  Old 
Records  of  the  Institution  state  that  the  Fra- 
ternity met  annually  in  their  General  Assem- 
bly. The  Halliwell  or  Regius  Manuscript 
says  it  is  true  that  the  Assembly  may  be  held 
triennially,  “Eche  year  or  third  year  it  should 
be  hold”  (line  475);  but  wherever  spoken  of 
in  subsequent  records,  it  is  always  as  an  An- 
nual Meeting.  It  is  not  until  1717  that  we 
find  anything  said  of  quarterly  communica- 
tions; and  the  first  allusion  to  these  subordi- 
nate meetings  in  any  printed  work  to  which 
we  now  have  access  is  in  1738,  in  the  edition 
of  the  Constitutions  pubHshed  in  that  year. 
The  expression  there  used  is  that  the  quarterly 
communications  were  “forthwith  revived.” 
This  of  course  implies  that  they  had  previ- 
ously existed;  but  as  no  mention  is  made  of 
them  in  the  Regulations  of  1663,  which,  on 
the  contrary,  speak  expressly  only  of  an  “An- 
nual General  Assembly,”  we  may  infer  that 
quarterly  communications  must  have  been 
first  introduced  into  the  Masonic  system  after 
the  middle  of  the  seventeenth  century.  They 
have  not  the  authority  of  antiquity,  and  have 
been  very  wisely  discarded  by  nearly  all  the 
Grand  Lodges  in  this  country.  They  are  still 
retained  by  the  Grand  Lodges  of  England, 
Scotland,  and  Ireland,  but  in  the  United  States 
only  by  those  of  Massachusetts  and  Pennsyl- 
vania. 

Quaternion.  From  the  Latin  quater,  the 
number  Four,  which  see.  Oliver  calls  it  the 
quaternary,  but  quaternion  is  the  better  usage. 

Quatuor  Coronati.  See  Four  Crowned 
Martyrs. 

Quatuor  Coronati  Lodge.  This  Lodge, 
No.  2076  on  the  roll  of  the  Grand  Lodge  of 
England,  was  established  in  1886,  for  the  pur- 

Eose  of  studying  the  History,  Symbols,  and 
legends  of  Freemasonry,  and  it  is  in  fact  a 
Masonic  Literapr  and  Archeological  Society, 
meeting  as  a tiled^  Lodge.  Attached  to  the 
Lodge  proper,  which  is  limited  to  40  full 
members,  is  a Correspondence  Circle  estab- 
lished in  1887,  and  now  numbering  over 
3,000  members  drawn  from  all  parts  of  the 
world.  The  transactions  of  the  Lodge  are 
published  under  the  title  of  Ars  Quatuor 
Coronatorum.  The  Lodge  is  named  after  the 
“Four  Crowned  Martyrs”  {q.  v.).  All  Mas- 
ter Masons  in  good  standing  are  eligible  to 
membership  in  the  Correspondence  Circle. 
The  dues  are  $2.50  a year,  for  which  the  valu- 


able Transactions  of  the  Lodge  are  sent  to 
each  member.  [E.  L.  H.] 

Quebec.  From  1855  to  1869  the  Grand 
Lodge  of  Canada  was  the  controlling  Masonic 
power  in  the  Province  of  Quebec,  but  with  the 
birth  of  the  Dominion  came  also  the  agitation 
for  separate  Grand  Lodges.  Several  meetings 
were  held,  and  finally,  on  the  20th  of  October, 
1869,  the  Grand  Lodge  of  Quebec  was  formed 
by  twenty-eight  of  the  Warranted  Lodges 
then  in  the  Province,  with  M.  W.  Bro.  John 
Hamilton  Graham,  LL.D.,  as  Grand  Master. 

[W.  H.  W.] 

Questions  of  Henry  VI.  Questions  said 
to  have  been  proposed  by  King  Henry  VI.  of 
England  to  the  Masons  of  the  kingdom, 
which,  with  their  answers,  are  contained  in 
the  manuscript  known  as  the  Leland  Manu- 
script, which  see. 

Quetzialcoatl.  The  Mexican  idea  of 
the  Deity  of  Enlightenment.  The  spirit-man 
from  whom  they  received  their  civilization, 
and  for  whose  second  coming  they  wait.  Him 
for  whom  they  mistook  Cortez,  and  therefore 
welcomed  him  with  joy. 

Quorum.  The  parliamentary  law  pro- 
vides that  a deliberative  body  shall  not  pro- 
ceed to  business  until  a quorum  of  its  mem- 
bers is  present.  And  this  law  is  applicable 
to  Masonry,  except  that,  in  constituting  a 
quorum  for  opening  and  working  a Lodge,  it 
is  not  necessary  th^t  the  quorum  shall  be  made 
up  of  actual  members  of  the  Lodge;  for  the 
proper  officers  of  the  Lodge  being  present,  the 
quorum  maybe  completed  by  any  brethren 
of  the  Craft.  As  to  the  number  of  brethren 
necessary  to  make  a quorum  for  the  transaction 
of  business,  the  Old  Constitutions  and  Regu- 
lations are  silent,  and  the  authorities  conse- 
quently differ.  In  reply  to  an  inquiry  directed 
to  him  in  1857,  the  editor  of  the  London  Free- 
masons^ Magazine  affirmed  that  jive  Masons 
are  sufficient  to  open  a Lodge  and  carry  on 
business  other  than  initiation;  for  which  latter 
purpose  seven  are  necessary.  This  opinion 
appears  to  be  the  general  English  one,  and  is 
acquiesced  in  by  Dr.  Oliver;  but  there  is  no 
authority  of  law  for  it.  And  when,  in  the 
year  1818,  the  suggestion  was  made  that  some 
regulation  was  necessary  relative  to  the  num- 
ber of  brethren  requisite  to  constitute  a legal 
Lodge,  with  competent  powers  to  perform  the 
rite  of  initiation,  and  transact  all  other  busi- 
ness, the  Board  of  General  Purposes  of  the 
Grand  Lodge  of  England,  to  whom  the  sug- 
gestion had  been  referred,  replied,  with  some- 
thing like  Dogberrian  astuteness,  “that  it  is  a 
matter  of  so  much  delicacy  and  difficulty,  that 
it  is  thought  advisable  not  to  depart  from 
the  silence  on  the  subject  which  had  been 
observed  in  all  the  Books  of  Constitutions.” 

In  the  absence,  then,  of  all  written  laws 
upon  the  subject,  and  without  any  constitu- 
tional provision  to  guide  us,  we  are  compelled 
to  recur  to  the  ritual  for  authority.  There 
the  answer  to  the  question  in  each  degree, 
“How  many  compose  a Lodge?”  will  supply 
us  with  the  rule  by  which  we  are  to  establish 
the  quorum  in  that  degree.  For  whatever 


606 


QUORUM 


RAGON 


number  composes  a Lodge,  that  is  the  number 
which  will  authorize  the  Lodge  to  proceed  to 
business.  The  ritual  has  thus  established  the 
number  which  constitutes  a “perfect  Lodge,” 
and  without  which  number  a Lodge  could  not 
be  legally  opened,  and  therefore,  necessarily, 
could  not  proceed  to  work  or  business;  for 
there  is  no  distinction,  in  respect  to  a quorum, 
between  a Lodge  when  at  work  or  when  en- 
gaged in  business. 

According  to  the  ritualistic  rule  referred  to, 


seven  constitute  a quorum,  for  work  or  busi- 
ness, in  an  Entered  Apprentice’s  Lodge,  five 
in  a Fellow-Craft’s,  and  three  in  a Master 
Mason’s.  Without  this  requisite  number  no 
Lodge  can  be  opened  in  either  of  these  degrees. 
In  a Chapter  of  Royal  Arch  Masons  nine  Com- 
panions constitute  a quorum,  and  in  a Com- 
mandery  of  Knights  Templar  eleven  Knights; 
although,  under  certain  circumstances  well 
known  to  the  Order,  three  Knights  are  com- 
petent to  transact  business. 


R 


R.  (Heb.  n,  Resh.)  The  eighteenth  letter 
in  the  English  and  other  Western  alphabets. 
The  word  Resh  signifies  forehead,  and  in  the 
Phoenician  and  hieroglyphic  charac- 
ter is  thus  represented.  Its  numerical 
value  is  200,  and  the  equivalent  as  a 
name  of  God  is  ClTt"),  Rahum,  signify- 
ing clemency. 

Rabbaiiaim.  Rabbinical  He- 

brew, and  signifying  “the  chief  of  the  archi- 
tects.” A significant  word  in  the  high  de- 
grees. 

Rabbtiiism.  The  system  of  philosophy 
taught  by  the  Jewish  Rabbis  subsequent 
to  the  dispersion,  which  is  engaged  in  mystical 
explanations  of  the  oral  law.  With  the 
reveries  of  the  Jewish  teachers  was  mingled 
the  Egyptian,  the  Arabic,  and  the  Grecian 
doctrines.  From  the  Egyptians,  especially, 
Rabbinism  derived  its  allegorical  and  symbolic 
mode  of  instruction.  Out  of  it  sprang  the 
Therapeutists  and  the  Essenians;  and  it  gave 
rise  to  the  composition  of  the  Talmud,  many 
of  whose  legends  have  been  incorporated 
into  the  mythical  philosophy  of  Speculative 
Masonry.  And  this  it  is  that  makes  Rab- 
binism an  interesting  subject  of  research  to 
the  Masonic  student. 

Rabboni.  Literally,  my  Master, 

equivalent  to  the  pure  Hebrew,  Adoni.  As 
a significant  word  in  the  higher  degrees,  it 
has  been  translated  “o  most  excellent  Master,” 
and  its  usage  by  the  later  Jews  will  justify 
that  interpretation.  Buxtorf  {Lex.  Talmud.) 
tells  us  that  about  the  time  of  Christ  this 
title  arose  in  the  school  of  Hillel,  and  was 
given  to  only  seven  of  their  wise  men  who 
were  preeminent  for  their  learning.  Jahn 
{Arch.  Bib.,  § 106)  says  that  Gamaliel,  the 
preceptor  of  St.  Paul,  was  one  of  these.  They 
styled  themselves  the  children  of  wisdom, 
which  is  an  expression  very  nearly  corre- 
sponding to  the  Greek  (piXocrocpoi.  The  word 
occurs  once,  as  applied  to  Christ,  in  the  New 
Testament  (John  xx.  16),  “Jesus  said  unto 
her,  Mary.  She  turned  herself,  and  saith 
unto  him,  Rabboni,  which  is  to  say.  Master.” 
The  Masonic  myth  in  the  “Most  Excellent 


Master’s  Degree,”  that  it  was  the  title  ad- 
dressed by  the  Queen  of  Sheba  to  King 
Solomon  on  beholding  the  magnificence 
and  splendor  of  the  Temple,  wants  the 
element  of  plausibility,  inasmuch  as  the 
word  was  not  in  use  in  the  time  of  Solomon. 

Ragon,  J.  M.  One  of  the  most  dis- 
tinguished Masonic  writers  of  France.  His 
contemporaries  did  not  hesitate  to  call  him 
“the  most  learned  Mason  of  the  nineteenth 
century.”  He  was  born  in  the  last  quarter 
of  the  eighteenth  century,  most  probably 
at  Bruges,  in  Belgium,  where  in  1803  he 
was  initiated  in  the  Lodge  Reunion  des 
Amis  du  Nord,  and  subsequently  assisted 
in  the  foundation  of  the  Lodge  and  Chapter 
of  Vrais  Amis  in  the  same  city.  On  his 
removal  to  Paris  he  continued  his  devotion 
to  Freemasonry,  and  was  the  founder  in  1805 
of  the  celebrated  Lodge  of  Les  Trinosophes. 
In  that  Lodge  he  delivered,  in  1818,  a course 
of  lectures  on  ancient  and  modern  initiations, 
which  twenty  years  afterward  were  repeated 
at  the  request  of  the  Lodge,  and  published  in 
1841,  under  the  title  of  Cours  Philosophique 
et  Interpratif  des  Initiations  Anciennes  et 
Modernes.  This  work  was  printed  with  the 
express  permission  of  the  Grand  Orient  of 
France,  but  three  years  after  that  body 
denounced  its  second  edition  for  containing 
some  additional  matter.  Rebold  charges 
this  act  to  the  petty  passions  of  the  day,  and 
twenty-five  years  after  the  Grand  Orient 
made  ample  reparation  in  the  honor  that  it 
paid  to  the  memory  of  Ragon.  In  1818  and 
1819,  he  was  editor  in  chief  of  the  periodical 
published  during  those  years  under  the  title 
of  Hermes,  ou  Archives  Magonniques.  In 
1853,  he  published  Orthodoxie  Magonnique, 
a work  abounding  in  historical  information, 
although  some  of  his  statements  are  inac- 
curate. In  1861,  he  pubhshed  the  Tuileur 
General  de  la  Franc-Magonnerie,  ou  Manuel 
de  VInitie;  a book  not  merely  confined  to 
the  details  of  degrees,  but  which  is  enriched 
with  many  valuable  and  interesting  notes. 
Ragon  died  at  Paris  about  the  year  1866. 
In  the  preface  to  his  Orthodoxie,  he  had  an- 


RAGOTZKY 


RAMSAY 


607 


nounced  his  intention  to  crown  his  Masonic 
labors  by  writing  a work  to  be  entitled  Les 
Pastes  Initiatiques,  in  which  he  proposed  to 
give  an  exhaustive  view  of  the  Ancient  Mys- 
teries, of  the  Roman  Colleges  of  Architects 
and  their  successors,  the  building  corpora- 
tions of  the  Middle  Ages,  and  of  the  institu- 
tion of  Modern  or  Philosophic  Masonry  at 
the  beginning  of  the  eighteenth  century. 
This  was  to  constitute  the  first  volume.  The 
three  following  volumes  were  to  embrace  a 
history  of  the  Order  and  of  all  its  Rites  in 
every  country.  The  fifth  volume  was  to  be 
appropriated  to  the  investigation  of  other 
secret  associations,  more  or  less  connected 
with  Freemasonry;  and  the  sixth  and  last 
volume  was  to  contain  a General  Tiler  or 
manual  of  all  the  known  rites  and  degrees. 
Such  a work  would  have  been  an  inestimable 
boon  to  the  Masonic  student,  but  Ragon 
unfortunately  began  it  too  late  in  life.  He 
did  not  live  to  complete  it,  and  in  1868  the 
unfinished  manuscript  was  purchased,  by  the 
Grand  Orient  of  France,  from  his  heirs  for  a 
thousand  francs.  It  was  destined  to  be 
quietlj'’  deposited  in  the  archives  of  that 
body,  because,  as  it  was  confessed,  no  Mason 
could  be  found  in  France  who  had  ability 
enough  to  supply  its  lacunae  and  prepare  it 
for  the  press. 

Ragon’s  theory  of  the  origin  of  Masonry 
was  that  its  primitive  idea  is  to  be  found 
in  the  initiations  of  the  Ancient  Mysteries, 
but  that  for  its  present  form  it  is  indebted 
to  Elias  Ashmole,  who  fabricated  it  in  the 
seventeenth  century. 

Ragotzky,  Carl  August.  A German 
who  was  distinguished  for  his  labors  in 
Masonry,  and  for  the  production  of  several 
works  of  high  character,  the  principal  of 
which  were  Der  Freidenkcr  in  der  Maurerei 
Oder  Freimuthige  Briefe  liher  wichtige  Gegen- 
stande  in  der  Frei-Maurerei,  i.  e..  The  Free- 
thinker in  Masonry,  or  Candid  Letters  on 
important  subjects  in  Freemasonry,  published 
at  Berlin,  in  1793,  in  an  octavo  volume  of 
three  hundred  and  eleven  pages,  of  which  a 
second  edition  appeared  in  1811 ; and  a smaller 
work  entitled  Ueber  Maurerische  Freiheit,  fur 
eingeweihte  und  uneingeweihte,  i.  e..  An  Essay 
on  Masonic  Liberty,  for  initiated  and  unin- 
itiated readers,  pubhshed  in  1792.  He  died 
January  5,  1823. 

Rainbow,  The  Most  Ancient  Order 
of  the.  A secret  association  existing  in 
Moorfields  in  1760. 

Rains.  It  was  a custom  among  the 
English  Masons  of  the  middle  of  the  last 
century,  when  conversing  together  on  Ma- 
sonry, to  announce  the  appearance  of  a 
profane  by  the  warning  expression  “it 
rains.”  The  custom  was  adopted  by  the 
German  and  French  Masons,  with  the 
equivalent  expression,  es  regnet  and  il  pluie. 
Baron  Tschoudy,  who  condemns  the  usage, 
says  that  the  latter  refined  upon  it  by 
designating  the  approach  of  a female  by  il 
neige,  it  snows.  Dr.  Oliver  says  (Rev.  Sq., 
142)  that  the  phrase  “it  rains,”  to  indicate 


that  a cowan  is  present  and  the  proceed- 
ings must  be  suspended,  is  derived  from 
the  ancient  punishment  of  an  eavesdropper, 
which  was  to  place  him  under  the  eaves  of  a 
house  in  rainy  weather,  and  to  retain  him 
there  till  the  droppings  of  water  ran  in  at 
the  collar  of  his  coat  and  out  at  his  shoes. 

Raised.  When  a candidate  has  received 
the  Third  Degree,  he  is  said  to  have  been 
“raised”  to  the  sublime  degree  of  a Master 
Mason.  The  expression  refers,  materially, 
to  a portion  of  the  ceremony  of  initiation, 
but  symbolically,  to  the  resurrection,  which 
it  is  the  object  of  the  degree  to  exemplify. 

Raising  Sheet.  A term  sometimes  given 
to  one  of  the  common  properties  known 
to  Master  Masons. 

Ramayana.  The  great  epic  of  ancient 
India,  deemed  a sacred  writing  by  its  people, 
narrating  the  history  of  Rama,  or  Vishnu 
incarnate,  and  his  wife  Siva.  It  contains 
about  24,000  verses,  in  seven  books,  written 
in  Sanskrit,  and  is  ascribed  to  Vahniki,  who 
hved  about  the  beginning  of  the  Christian 
era. 

Ramsay,  Andrew  Michael.  Commonly 
called  the  Chevalier  Ramsay.  He  was  born 
at  Ayr,  in  Scotland.  [There  is  some  un- 
certainty about  the  date  of  his  birth,  but 
according  to  his  own  account  he  must  have 
been  born  in  1680  or  81,  because  in  1741  he  told 
Herr  von  Gensau  that  he  was  60  years  old.] 
His  father  was  a baker,  but  being  the  pos- 
sessor of  considerable  property  was  enabled  to 
give  his  son  a liberal  education.  He  was 
accordingly  sent  to  school  in  his  native  burgh, 
and  afterward  to  the  University  of  Edinburgh, 
where  he  was  distinguished  for  his  abilities 
and  diligence.  In  1709  he  was  entrusted  with 
the  education  of  the  two  sons  of  the  Earl  of 
Wemyss.  Subsequently,  becoming  unsettled 
in  his  religious  opinions,  he  resigned  that  em- 
ployment and  went  to  Holland,  residing  for 
some  time  at  Leyden.  There  he  became 
acquainted  with  Pierre  Poiret,  one  of  the 
most  celebrated  teachers  of  the  mystic 
theology  which  then  prevailed  on  the  Con- 
tinent. Frjom  him  Ramsay  learned  the 
principal  tenets  of  that  system;  and  it  is 
not  unreasonable  to  suppose  that  he  was 
thus  indoctrinated  with  that  love  of  mysti- 
cal speculation  which  he  subsequently  de- 
veloped as  the  inventor  of  Masonic  degrees, 
and  as  the  founder  of  a Masonic  Rite.  In 
1710,  he  visited  the  celebrated  Fenelon, 
Archbishop  of  Cambrai,  of  whose  mystical 
tendencies  he  had  heard,  and  met  with  a 
cordial  reception.  The  archbishop  invited 
Ramsay  to  become  his  guest,  and  in  six 
months  he  was  converted  to  the  Catholic 
faith.  Fenelon  procured  for  him  the  pre- 
ceptorship  of  the  Due  de  Chateau-Thierry 
and  the  Prince  de  Turenne.  As  a reward 
for  his  services  in  that  capacity,  he  was  made 
a Knight  of  the  Order  of  St.  Lazarus,  whence 
he  received  the  title  of  “Chevalier”  by 
which  he  was  usually  known.  He  was 
subsequently  selected  by  James  III.,  the 
Pretender,  as  the  tutor  of  his  two  sons, 


608 


RAMSAY 


RAMSAY 


Charles  Edward  and  Henry,  the  former  of 
whom  became  afterward  the  Young  Pre- 
tender, and  the  latter  the  Cardinal  York. 
For  this  purpose  he  repaired,  in  1724,  to 
Rome.  But  the  political  and  religious  in- 
trigues of  that  court  became  distasteful  to 
him,  and  in  a short  time  he  obtained  per- 
mission to  return  to  France.  In  1728,  he 
visited  England,  and  became  an  inmate  of 
the  family  of  the  Duke  of  Argyle.  Cham- 
bers says  {Biog.  Diet.)  that  while  there  he 
wrote  his  Principles  of  Natural  and  Revealed 
Religion,  and  his  Travels  of  Cyrus.  This 
statement  is  evidently  incorrect.  The  for- 
mer did  not  appear  until  after  his  death, 
and  was  probably  one  of  the  last  produc- 
tions of  his  pen.  The  latter  had  already 
been  pubhshed  at  Paris  in  1727.  But  he  had 
already  acquired  so  great  a hterary  reputa- 
tion, that  the  University  of  Oxford  con- 
ferred on  him  the  degree  of  Doctor  of  Civil 
Law.  He  then  returned  to  France,  and 
resided  for  many  years  at  Pointoise,  a seat 
of  the  Prince  of  Turenne,  where  he  wrote  his 
Life  of  Fenelon,  and  a History  of  the  Viscount 
Turenne.  During  the  remainder  of  his  hfe  he 
resided  as  Intendant  in  the  Prince’s  family, 
and  died  May  6, 1743,  in  the  sixty-second  year 
of  his  age. 

[He  was  a Freemason  and  Grand  Chancel- 
lor of  the  Grand  Lodge  of  Paris,  but  it  is 
not  known  where  and  when  he  became  a 
Mason;  it  was  probably  during  his  visit  to 
England  about  1730.] 

Ramsay,  although  born  of  humble  parent- 
age, was  by  subsequent  association  an  aristo- 
crat in  disposition.  Hence,  in  proposing  his 
theory  of  the  origin  of  Freemasonry,  he 
repudiated  its  connection  with  an  operative 
art,  and  sought  to  find  its  birthplace  in 
Palestine,  among  those  kings  and  knights 
who  had  gone  forth  to  battle  as  Crusaders 
for  the  conquest  of  Jerusalem.  In  1737, 
Ramsay,  as  Grand  Orator,  pronounced  a 
discourse  before  the  Grand  Lodge  of  France, 
in  which  he  set  forth  his  theory  in  explicit 
terms.  The  following  is  a translation  of 
part  of  the  speech : 

“During  the  time  of  the  holy  wars  in 
Palestine,  several  principal  lords  and  citi- 
zens associated  themselves  together,  and 
entered  into  a vow  to  re-establish  the  tem- 
ples of  the  Christians  in  the  Holy  Land;  and 
engaged  themselves  by  an  oath  to  employ 
their  talents  and  their  fortunes  in  restoring 
architecture  to  its  primitive  institution. 
They  adopted  several  ancient  signs  and 
symbohe  words  drawn  from  religion,  by 
which  they  might  distinguish  themselves 
from  the  infidels  and  recognize  each  other 
in  the  midst  of  the  Saracens.  They  com- 
municated these  signs  and  words  only  to 
those  who  had  solemnly  sworn,  often  at 
the  foot  of  the  altar,  never  to  reveal  them. 
This  was  not  an  oath  of  execration,  but  a 
bond  uniting  men  of  all  nations  into  the 
same  confraternity.  Some  time  after  our 
Order  was  united  with  the  Knights  of  St. 
John  of  Jerusalem.  Hence  our  Lodges 


are  in  all  countries  called  Lodges  of  St. 
John.  This  union  was  made  in  imitation 
of  the  Israelites  when  they  rebuilt  the  second 
Temple,  during  which  time  with  one  hand 
they  managed  the  trowel  and  mortar,  and 
in  the  other  held  the  sword  and  buckler. 

“Our  Order  must  not,  therefore,  be  re- 
garded as  a renewal  of  the  Bacchanals  and 
a source  of  senseless  dissipation,  of  unbridled 
libertinism  and  of  scandalous  intemperance, 
but  as  a moral  Order,  instituted  by  our  an- 
cestors in  the  Holy  Land  to  recall  the  recollec- 
tion of  the  most  sublime  truths  in  the  midst 
of  the  innocent  pleasures  of  society. 

“The  kings,  princes,  and  nobles,  when 
they  returned  from  Palestine  into  their 
native  dominions,  established  Lodges  there. 
At  the  time  of  the  last  Crusade  several 
Lodges  had  already  been  erected  in  Ger- 
many, Italy,  Spain,  France,  and,  from  the 
last,  in  Scotland,  on  account  of  the  intimate 
alliance  which  then  existed  between  those 
two  nations. 

“James,  Lord  Steward  of  Scotland,  was 
the  Grand  Master  of  a Lodge  established 
at  Kilwinning,  in  the  west  of  Scotland,  in 
the  year  1236,  a short  time  after  the  death 
of  Alexander  III.,  King  of  Scotland,  and  a year 
before  John  Baliol  ascended  the  throne.  This 
Scottish  lord  received  the  Earls  of  Gloucester 
and  Ulster,  English  and  Irish  noblemen,  as 
Masons  in  his  Lodge. 

“By  degrees  our  Lodges,  our  festivals, 
and  our  solemnities  were  neglected  in  most 
of  the  countries  where  they  had  been  estab- 
lished. Hence  the  silence  of  the  historians 
of  all  nations,  except  Great  Britain,  on  the 
subject  of  the  Order.  It  was  preserved, 
however,  in  all  its  splendor  by  the  Scotch, 
to  whom  for  several  centuries  the  kings  of 
France  had  intrusted  the  guardianship  of 
their  sacred  persons. 

“After  the  lamentable  reverses  of  the 
Crusades,  the  destruction  of  the  Christian 
armies,  and  the  triumph  of  Bendoedar, 
Sultan  of  Egypt,  in  1263,  during  the  eighth 
and  ninth  Crusades,  the  great  Prince  Ed- 
ward, son  of  Henry  III.,  King  of  England, 
seeing  that  there  would  be  no  security  for 
the  brethren  in  the  Holy  Land  when  the 
Christian  troops  should  retire,  led  them 
away,  and  thus  this  colony  of  the  Frater- 
nity was  established  in  England.  As  this 
prince  was  endowed  with  all  the  qualities 
of  mind  and  heart  which  constitute  the 
hero,  he  loved  the  fine  arts,  and  declared 
himseK  the  protector  of  our  Order.  He 
granted  it  several  privileges  and  franchises, 
and  ever  since  the  members  of  the  con- 
fraternity have  assumed  the  name  of  Free- 
masons. From  this  time  Great  Britain 
became  the  seat  of  our  sciences,  the  con- 
servatrix  of  our  laws,  and  the  depository 
of  our  secrets.  The  religious  dissensions 
which  so  fatally  pervaded  and  rent  all  Europe 
during  the  sixteenth  century,  caused  our 
Order  to  degenerate  from  the  grandeur  and 
nobility  of  its  origin.  Several  of  our  rites 
and  usages,  which  were  opposed  to  the 


RAMSAY 


RAWLINSON 


609 


prejudices  of  the  times,  were  changed,  dis- 
guised, or  retrenched.  Thus  it  is  that  sev- 
eral of  our  brethren  have,  hke  the  ancient 
Jews,  forgotten  the  spirit  of  our  laws,  and 
preserved  only  the  letter  and  the  outer  cov- 
ering. But  from  the  British  isles  the  ancient 
science  is  now  beginning  to  pass  again  into 
France.” 

Such  was  the  peculiar  theory  of  Ramsay. 
Rejecting  all  reference  to  the  Traveling 
Architects  from  Como,  to  the  Stone  Masons 
of  Germany,  and  the  Operative  Freema- 
sons of  England,  he  had  sought  a noble  and 
chivalric  origin  for  Freemasonry,  which  with 
him  was  not  a confraternity  founded  on  a 
system  of  architecture,  but  solely  on  the 
military  prowess  and  religious  enthusiasm 
of  knighthood.  The  theory  was  as  clearly 
the  result  of  his  own  inventive  genius  as  was 
his  fable  of  the  travels  of  Cyrus.  He  offered 
no  documentary  or  historical  authority  to 
support  his  assertions,  but  gave  them  as  if 
they  were  already  admitted  facts.  The 
theory  was,  however,  readily  accepted  by  the 
rich,  the  fashionable,  and  the  noble,  because 
it  elevated  the  origin  and  the  social  position 
of  the  Order,  and  to  it  we  are  to  attribute 
the  sudden  rise  of  so  many  high  degrees, 
which  speedily  overshadowed  the  humbler 
pretensions  of  primitive  Craft  Masonry. 
[After  the  delivery  of  this  speech  a number  of 
Chivalric  Degrees  v/ere  invented  in  France 
and  styled  Scottish  Masonry,  and  they  have 
been  attributed  to  Ramsay,  acting  as  has 
been  supposed  in  the  interests  of  the  exiled 
Stuarts;  and  he  has  also  been  considered  the 
inventor  of  the  Royal  Arch  Degree;  but 
R.  F.  Gould  in  his  History  of  Freemasonry 
has  shown  that  there  is  no  foundation  for 
either  of  these  theories;  and  that  Ramsay’s 
influence  on  Freemasonry  was  due  to  his 
speech  alone.] 

All  writers  concur  in  giving  the  most  favor- 
able opinions  of  Ramsay’s  character.  Cham- 
bers asserts  that  he  was  generous  and  kind 
to  his  relatives,  and  that  on  his  temporary 
return  to  Great  Britain,  although  he  did 
not  visit  them  in  Scotland,  he  sent  them 
liberal  offers  of  money,  which,  however,  in- 
censed at  his  apostasy  from  the  national 
religion,  they  indignantly  refused  to  accept. 
Ciavel  {Hist.  Pittor.,  p.  165)  describes  him 
as  “a  man  endowed  with  an  ardent  imagi- 
nation, and  a large  amount  of  learning,  wit, 
and  urbanity.”  And  Robison  {Proofs  of  a 
Consp.,  p.  39)  says  he  was  ‘‘as  eminent  for 
his  piety  as  he  was  for  his  enthusiasm,”  and 
speaks  of  his  “eminent  learning,  his  elegant 
talents,  and  his  amiable  character.” 

His  general  literary  reputation  is  secured 
by  his  Life  of  Fenelon,  his  Travels  of  Cyrus, 
and  the  elaborate  work,  published  ^ter  his 
death,  entitled  The  Philosophical  Principles 
of  Natural  and  Revealed  Religion,  Unfolded 
in  a Geometrical  Order.  He  is  said  to  have 
been  the  author  of  an  Apologetic  and  His- 
torical Relation  of  the  Society  of  Freemasonry, 
which  was  published  in  1738,  and  had  the 
honor  to  be  burnt  the  next  year  at  Rome  by 
40 


the  public  executioner,  on  the  sentence  of  the 
Sacred  Congregation  of  the  Inquisition. 

ftaphael.  (Hebrew  interpretation,  “The 
healing  of  God.”)  The  title  of  an  officer  in 
a Rose  Croix  Chapter.  The  name  of  the 
angel,  under  the  Kabbalistical  system,  that 
governed  the  planet  Mercury.  A messenger. 

llatisbon.  A city  of  Bavaria,  in  which 
two  Masonic  Congresses  have  been  held. 
The  first  was  convoked  in  1459,  by  Jost 
Dotzinger,  the  master  of  the  works  of  the 
Strasburg  cathedral.  It  established  some 
new  laws  for  the  government  of  the  Frater- 
nity in  Germany.  The  second  was  called 
in  1464,  by  the  Grand  Lodge  of  Strasburg, 
principally  to  define  the  relative  rights  of, 
and  to  settle  existing  difficulties  between, 
the  Grand  Lodges  of  Strasburg,  Cologne, 
Vienna,  and  Bern.  (See  Stone  Masons  of  the 
Middle  Ages.) 

Rawllnson  Mannscrlpt.  In  1855,  the 
Rev.  J.  S.  Sidebotham,  of  New  College, 
Oxford,  published  in  the  Freemasons^  Monthly 
Magazine  a series  of  interesting  extracts  from 
a manuscript  volume  which  he  stated  was 
in  the  Bodleian  Library,  and  which  he  de- 
scribed as  seeming  “to  be  a kind  of  Masonic 
album,  or  commonplace  book,  belonging  to 
Brother  Richard  Rawlinson,  LL.D.  and 
F.  R.  S.,  of  the  following  Lodges:  Sash  and 
Cocoa-tree,  Moorfields,  37;  St.  Paul’s  Head, 
Ludgate  Street,  40;  Rose  Tavern,  Cheapside, 
and  Oxford  Arms,  Ludgate  Street,  94 ; in  which 
he  inserted  anything  that  struck  liim  either 
as  useful  or  particularly  amusing.  It  is 
partly  in  manuscript,  partly  in  print,  and  com- 
prises some  ancient  Masonic  Charges,  Con- 
stitutions, forms  of  summons,  a fist  of  all 
the  Lodges  of  his  time  under  the  Grand 
Lodge  of  England,  whether  in  London,  the 
country,  or  abroad;  together  with  some  ex- 
tracts from  the  Gruh  Street  Journal,  the 
General  Evening  Post,  and  other  journals  of 
the  day.  The  dates  range  from  1724  to 
1740.”  {F.  M.  Monthly  Mag.,  1855,  p.  81.) 

Among  the  materials  thus  collected  is 
one  which  bears  the  following  title:  The 
Freemasons^  Constitutions,  Copied  from  an 
Old  MS.  in  the  possession  of  Dr.  Rawlin- 
son. This  copy  of  the  Old  Constitutions 
does  not  differ  materially  in  its  contents 
from  the  other  old  manuscripts,  but  its 
more  modern  spelling  and  phraseology  would 
seem  to  give  it  a later  date,  which  may  be  from 
1725  to  1750.  In  a note  to  the  statement 
that  King  Athelstan  “caused  a roll  or  book 
to  be  made,  which  declared  how  this  science 
was  first  invented,  afterwards  preserved  and 
augmented,  with  the  utility  and  true  intent 
thereof,  which  roll  or  book  he  commanded  to 
be  read  and  plainly  recited  when  a man  was 
to  be  made  a Freemason,”  Dr.  Rawlinson 
says:  “One  of  these  rolls  I have  seen  in  the 
possession  of  Mr.  Baker,  a carpenter  in 
Moorfields.”  The  title  of  the  manuscript 
in  the  scrap-book  of  Rawlinson  is  The  Free- 
masons' Constitution,  Copied  from  an  Old 
MS.  in  the  possession  of  Dr.  Rawlinson.  The 
original  MS.  has  not  yet  been  traced,  but 


610 


RECEIVED 


RECOGNITION 


possibly  if  found  would  be  of  about  the  end 
of  the  seventeenth  century. 

Richard  Rawlinson,  LL.D.,  was  a cele- 
brated antiquary,  who  was  born  in  London 
about  1690,  and  died  April  6,  1755.  He 
was  the  author  of  a Life  of  Anthony  Wood, 
published  in  1711,  and  of  The  English  To- 
pographer, published  in  1720.  Dr.  Rawlin- 
son was  consecrated  a bishop  of  the  non- 
juring  communion  of  the  Church  of  England, 
March  25,  1728.  He  was  an  assiduous 
collector  of  old  manuscripts,  invariably 
purchasing,  sometimes  at  high  prices,  all 
that  were  offered  him  for  sale.  In  his  will, 
dated  June  2, 1752,  he  bequeathed  the  whole 
collection  to  the  University  of  Oxford.  The 
manuscripts  were  placed  in  the  Bodleian 
Library,  and  still  remain  there.  In  1898,  Dr. 
W.  J.  Chetwode  Crawley  published  in  the 
Ars  Quatuor  Coronatorum,  vol.  xi.,  a full 
account  of  the  Rawlinson  MSS.,  in  which  he 
shows  that  the  collection  was  not  really  made 
by  Dr.  Rawlinson,  but  by  one  Thomas  Towl. 
(P.  15.) 

Received  and  Acknowledged.  A term 
applied  to  the  initiation  of  a candidate  into 
the  Sixth  or  Most  Excellent  Master’s  Degree 
of  the  American  Rite.  (See  Acknowledged.) 

Reception.  The  ceremony  of  initiation 
into  a degree  of  Masonry  is  called  a reception. 

Recipient.  The  French  call  the  candidate 
in  any  degree  of  Masonry  the  Recipiendaire, 
or  Recipient. 

Recognition,  Modes  of.  Smith  says 
(Use  and  Abuse,  p.  46)  that  at  the  institu- 
tion of  the  Order,  to  each  of  the  degrees  “a 
particular  distinguished  test  was  adapted, 
which  test,  together  with  the  explication,  was 
accordingly  settled  and  communicated  to  the 
Fraternity  previous  to  their  dispersion,  under 
a necessary  and  solemn  injunction  to  secrecy; 
and  they  have  been  most  cautiously  preserved 
and  transmitted  down  to  posterity  by  faith- 
ful brethren  ever  since  their  emigration.” 

Hence,  of  all  the  landmarks,  the  modes  of 
recognition  are  the  most  legitimate  and 
unquestioned.  They  should  admit  of  no 
variation,  for  in  their  universality  consist 
their  excellence  and  advantage.  And  yet 
such  variations  have  unfortunately  been 
admitted,  the  principal  of  which  originated 
about  the  middle  of  the  eighteenth  century, 
and  were  intimately  connected  with  the 
division  of  the  Fraternity  in  England  into 
the  two  conflicting  societies  of  the  An- 
cients” and  the  “Moderns”;  and  although 
by  the  reconciliation  in  1813  uniformity 
was  restored  in  the  United  Grand  Lodge 
which  was  then  formed,  that  uniformity  did 
not  extend  to  the  subordinate  bodies  in 
other  countries  which  had  derived  their 
existence  and  their  different  modes  of  recog- 
nition from  the  two  separated  Grand  Lodges; 
and  this  was,  of  course,  equally  applicable 
to  the  high  degrees  which  sprang  out  of 
them.  Thus,  while  the  modes  of  recognition 
in  the  York  and  Scottish  Rites  are  substan- 
tially the  same,  those  of  the  French  or  Modern 
Rite  differ  in  almost  everything.  In  this 


there  is  a P.  W.  in  the  First  Degree  unrecog- 
nized by  the  two  other  Rites,  and  all  after- 
ward are  different. 

Again,  there  are  important  differences  in 
the  York  and  American  Rites,  although 
there  is  sufficient  similarity  to  relieve  Ameri- 
can and  English  Masons  from  any  embar- 
rassment in  mutual  recognition.  Although 
nearly  all  the  Lodges  in  the  United  States, 
before  the  Revolution  of  1776,  derived  their 
existence  from  the  Grand  Lodges  of  England, 
the  American  Masons  do  not  use  the  multi- 
tude of  signs  that  prevail  in  the  English  sys- 
tem, while  they  have  introduced,  I think, 
thi’ough  the  teachings  of  Webb,  the  D.  G., 
which  is  totally  unknown  to  English  Masonry. 
Looking  to  these  differences,  the  Masonic 
Congress  of  Paris,  held  in  1856,  recommended, 
in  the  seventh  proposition,  that  “Masters 
of  Lodges,  in  conferring  the  degree  of  Master 
Mason,  should  invest  the  candidate  with  the 
words,  signs,  and  grips  of  the  Scottish  and 
Modern  Rites.”  This  proposition,  if  it  had 
been  adopted,  would  have  mitigated,  if  it 
did  not  abolish,  the  evil;  but,  unfortunately, 
it  did  not  receive  the  general  concurrence  of 
the  Craft. 

As  to  the  antiquity  of  modes  of  recogni- 
tion in  general,  it  may  be  said  that,  from 
the  very  nature  of  things,  there  was  always 
a necessity  for  the  members  of  every  secret 
society  to  have  some  means  for  recognizing 
a brother  that  should  escape  the  detec- 
tion of  the  uninitiated.  We  find  evidence 
in  several  of  the  classic  writings  showing 
that  such  a custom  prevailed  among  the 
initiated  in  the  Pagan  mysteries.  Livy 
tells  us  (xxxi.,  14)  of  two  Acarnanian  youths 
who  accidentally  entered  the  temple  of 
Ceres  during  the  celebration  of  the  mysteries, 
and,  not  having  been  initiated,  were  speedily 
detected  as  intruders,  and  put  to  death  by 
the  managers  of  the  temple.  They  must, 
of  course,  have  owed  their  detection  to  the 
fact  that  they  were  not  in  possession  of  those 
modes  of  recognition  which  were  known  only 
to  the  initiated. 

That  they  existed  in  the  Dionysiac  rites 
of  Bacchus  we  learn  from  Plautus,  who,  in 
his  Miles  Gloriosus  (Act  IV.,  Sc.  ii.),  makes 
Misphidippa  say  to  Pyrgopolonices,  “Cedo 
signum  si  harunc  Baccharum  es,”  Give  the 
sign,  if  you  are  one  of  these  Bacchoe. 

Jamblichus  {Vit.  Pyih.)  tells  the  story 
of  a disciple  of  Pythagoras,  who,  having 
been  taken  sick,  on  a long  journey,  at  an 
inn,  and  having  exhausted  his  funds,  gave, 
before  he  died,  to  the  landlord,  who  had 
been  very  kind  to  him,  a paper,  on  which 
he  had  written  the  account  of  his  distress, 
and  signed  it  with  a symbol  of  Pythagoras. 
This  the  landlord  affixed  to  the  gate  of  a 
neighboring  temple.  Months  afterward  an- 
other Pythagorean,  passing  that  way,  recog- 
nized the  secret  symbol,  and,  inquiring  into 
the  tale,  reimbursed  the  landlord  for  all  his 
trouble  and  expense. 

Apuleius,  who  was  initiated  into  the 
Osirian  and  Isiac  mysteries,  says,  in  hia 


RECOMMENDATION 


RECONSIDERATION  611 


Defensio,  “if  any  one  is  present  who  has 
been  initiated  into  the  same  secret  rites  as 
myself,  if  he  will  give  me  the  sign,  he  shall 
then  be  at  liberty  to  hear  what  it  is  that 
I keep  with  such  care.”  But  in  another 
place  he  is  less  cautious,  and  even  gives  an 
inkling  of  what  was  one  of  the  signs  of  the 
Osirian  initiation.  For  in  his  Golden  .dss 
(hb.  xi.)  he  says  that  in  a dream  he  beheld 
one  of  the  disciples  of  Osiris,  “who  walked 
gently,  with  a hesitating  step,  the  ankle  of 
Ids  left  foot  being  shghtly  bent,  in  order, 
no  doubt,  that  he  might  afford  _ me  some 
sign  by  which  I could  recognize  him.”  The 
Osirian  initiates  had  then,  it  seems,  like  the 
Freemasons,  mystical  steps. 

That  the  Gnostics  had  modes  of  recogni- 
tion we  learn  from  St.  Epiphanius,  himself 
at  one  time  in  early  hfe  a Gnostic,  who 
says  in  his  Panarium,  written  against  the 
Gnostics  and  other  heretics,  that  “on  the 
arrival  of  any  stranger  belonging  to  the 
same  belief,  they  have  a sign  given  by  one 
to  another.  In  holding  out  the  hand,  under 
pretence  of  saluting  each  other,  they  feel  and 
tickle  it  in  a peculiar  manner  underneath  the 
palm,  and  so  discover  if  the  new-comer  be- 
longs to  the  same  sect.  Thereupon,  however 
poor  they  may  be,  they  serve  up  to  him  a 
sumptuous  feast,  with  abundance  of  meats 
and  wine.” 

I do  not  refer  to  the  fanciful  theories  of 
Dr.  Oliver — the  first  one  most  probably  a 
joke,  and  therefore  out  of  place  in  his  Sym- 
bolical Dictionary — founded  on  passages  of 
Homer  and  Quintus  Curtius,  that  Achilles 
and  Alexander  of  Macedon  recognized  the  one 
Priam  and  the  other  the  High  Priest  by 
a sign.  But  there  are  abundant  evidences  of 
an  authentic  nature  that  a system  of  recogni- 
tion by  signs,  and  words,  and  grips  has 
existed  in  the  earliest  times,  and,  therefore, 
that  they  were  not  invented  by  the  Masons, 
who  borrowed  them,  as  they  did  much  more 
of  their  mystical  system,  from  antiquity. 

Recommendation.  The  petition  of  a 
candidate  for  initiation  must  be  recom- 
mended by  at  least  two  members  of  the 
Lodge.  Preston  requires  the  signature  to 
be  witnessed  by  one  person  (he  does  not 
say  whether  he  must  be  a member  of  the 
Lodge  or  not),  and  that  the  candidate  must 
be  proposed  in  open  Lodge  by  a member. 
Webb  says  that  “the  candidate  must  be 
proposed  in  form,  by  a member  of  the  Lodge, 
and  the  proposition  seconded  by  another 
member.”  Cross  says  that  the  recommenda- 
tion “is  to  be  signed  by  two  members  of  the 
Lodge,”  and  he  dispenses  with  the  formal 
proposition.  These  gradual  changes,  none 
of  them,  however,  substantially  affecting  the 
principle,  have  at  last  resulted  in  the  present 
simpler  usage,  which  is,  for  two  members 
of  the  Lodge  to  affix  their  names  to  the 
petition,  as  recommenders  of  the  applicant. 

The  petition  for  a Dispensation  for  a new 
Lodge,  as  prehminary  to  the  application  for 
a Warrant  of  Constitution,  must  be  recom- 
mended by  the  nearest  Lodge.  Preston 


says  that  it  must  be  recommended  “by  the 
Masters  of  three  regular  Lodges  adjacent  to 
the  place  where  th^e  new  Lodge  is  to  be 
held.”  This  is  also  the  language  of  the 
Constitution  of  the  Grand  Lodge  of  Ire- 
land. The  Grand  Lodge  of  Scotland  re- 
quires the  recommendation  to  be  signed 
“by  the  Masters  and  officers  of  two  of  the 
nearest  Lodges.”  The  modern  Constitu- 
tion of  the  Grand  Lodge  of  England  re- 
quires a recommendation  “by  the  officers 
of  some  regular  Lodge,”  without  saying 
anything  of  its  vicinity  to  the  new  Lodge. 
The  rule  now  universally  adopted  is,  that 
it  must  be  recommended  by  the  nearest 
Lodge. 

Reconciliation,  Lodge  of.  When  the 
two  contending  Grand  Lodges  of  England, 
known  as  the  “Ancients”  and  the  “Moderns,” 
resolved,  in  1813,  under  the  respective 
Grand  Masterships  of  the  Dukes  of  Kent 
and  Sussex,  to  put  an  end  to  all  differences, 
and  to  form  a United  Grand  Lodge,  it  was 
provided,  in  the  fifth  article  of  union,  that 
each  of  the  two  Grand  Masters  should 
appoint  nine  Master  Masons  to  meet  at 
some  convenient  place;  and  each  party 
having  opened  a just  and  perfect  Lodge  in 
a separate  apartment,  they  should  give  and 
receive  mutually  and  reciprocally  the  obliga- 
tions of  both  Fraternities;  and  being  thus 
duly  and  equally  enhghtened  in  both  forms, 
they  should  be  empowered  and  directed  to 
hold  a Lodge,  under  the  Warrant  or  Dispensa- 
tion to  be  entrusted  to  them,  and  to  oe  en- 
titled “The  Lodge  of  Reconciliation.”  The 
duty  of  this  Lodge  was  to  visit  the  several 
Lodges  under  both  Grand  Lodges,  and  to 
instruct  the  officers  and  members  of  the  same 
in  the  forms  of  initiation,  obligation,  etc.,  in 
both,  so  that  uniformity  of  working  might 
be  established.  The  Lodge  of  Reconciliation 
was  constituted  on  the  27th  of  December, 
1813,  the  day  on  which  the  union  was  per- 
fected. This  Lodge  was  only  a temporary 
one,  and  the  duties  for  which  it  had  been 
organized  having  been  performed,  it  ceased 
to  exist  by  its  own  limitation  in  1816.  [For 
a full  account  of  this  Lodge  and  its  proceed- 
ings, see  Ars  Quatuor  Coronatorum,  vol.  xxiii., 
for  1910.] 

Reconsideration,  Motion  for.  A motion 
for  reconsideration  can  only  be  made  in  a 
Grand  Lodge,  Grand  Chapter,  or  other  Grand 
Body,  on  the  same  day  or  the  day  after  the 
adoption  of  the  motion  which  it  is  proposed 
to  reconsider.  In  a Lodge  or  other  subor- 
dinate body,  it  can  only  be  made  at  the  same 
meeting.  It  cannot  be  moved  by  one  who  has 
voted  in  the  minority.  It  cannot  be  made 
when  the  matter  to  be  reconsidered  has 
passed  out  of  the  control  of  the  body,  as  when 
the  original  motion  was  for  an  appropriation 
which  has  been  expended  since  the  motion  for 
it  was  passed.  A motion  for  reconsideration 
is  not  debatable  if  the  question  proposed 
to  be  reconsidered  is  not.  It  cannot  always 
be  adopted  by  a simple  majority  vote.  It 
may  be  postponed  or  laid  upon  the  table. 


612  RECONSIDERATION 


RECORDS 


If  postponed  to  a time  definite,  and  when 
that  time  arrives  is  not  acted  upon,  it  cannot 
be  renewed.  If  laid  upon  the  table,  it 
cannot  be  taken  up  out  of  its  order,  and  no 
second  motion  for  reconsideration  can  be 
offered  while  it  lies  upon  the  table,  hence 
to  lay  a motion  for  reconsideration  on  the 
table  is  considered  as  equivalent  to  reject- 
ing it.  When  a motion  for  reconsideration 
is  adopted,  the  original  motion  comes  up 
immediately  for  consideration,  as  if  it  had 
been  for  the  first  time  brought  before  the 
body,  in  the  form  which  it  presented  when 
it  was  adopted. 

Beeoaslderatton  of  the  Ballot.  When 
the  petition  of  a candidate  for  initiation  has 
been  rejected,  it  is  not  permissible  for  any 
member  to  move  for  a reconsideration  of 
the  ballot.  The  following  four  principles 
set  forth  in  a summary  way  the  doctrine  of 
Masonic  parliamentary  law  on  this  subject: 

1.  It  is  never  in  order  for  a member  to  move 
for  the  reconsideration  of  a ballot  on  the 
petition  of  a candidate,  nor  for  a presiding 
officer  to  entertain  such  a motion.  2.  The 
Master  or  presiding  officer  alone  can,  for 
reasons  satisfactory  to  himself,  order  such 
a reconsideration.  3.  The  presiding  officer 
cannot  order  a reconsideration  on  any  sub- 
sequent night,  nor  on  the  same  night,  after 
any  member  who  was  present  and  voted 
has  departed.  4.  The  Grand  Master  cannot 
grant  a Dispensation  for  a reconsideration, 
nor  in  any  other  way  interfere  with  the 
ballot.  The  same  restriction  applies  to  the 
Grand  Lodge. 

Becorder.  In  some  of  the  high  degrees, 
as  in  a Council  of  Select  Masters  and  a Com- 
mandery  of  Knights  Templar,  the  title  of 
Recorder  is  given  to  the  Secretary.  The 
recording  officer  of  the  Grand  Encampment 
of  Knights  Templar  of  the  United  States, 
of  State  Grand  Commanderies,  and  of  Grand 
Councils  of  Royal  and  Select  Masters,  is 
styled  a Grand  Recorder. 

Becords,  Old.  The  early  history  of 
Masonry,  as  written  by  Anderson,  Preston, 
Smith,  Calcott,  and  writers  of  that  genera- 
tion, was  little  more  than  a collection  of 
fables,  so  absurd  as  to  excite  the  smile  of 
every  reader,  or  bare  statements  of  inci- 
dents, without  any  authority  to  substantiate 
their  genuineness. 

The  recent  writers  on  the  same  subject 
have  treated  it  in  a very  different  manner, 
and  one  that  gives  to  the  investigation  of 
the  early  annals  of  Freemasonry  a respecta- 
ble position  in  the  circle  of  historic  studies. 
Much  of  the  increased  value  that  is  given 
in  the  present  day  to  Masonic  history  is 
derivable  from  the  fact  that,  ceasing  to  re- 
peat the  gratuitous  statements  of  the  older 
writers,  some  of  whom  have  not  hesitated 
to  make  Adam  a Grand  Master,  and  Eden 
the  site  of  a Lodge,  our  students  of  this  day 
are  drawing  their  conclusions  from,  and  es- 
tablishing their  theories  on,  the  old  records, 
which  Masonic  archeology  is  in  this  gen- 
eration bringing  to  light.  Hence,  one  of 


these  students  (Bro.  Woodford,  of  England) 
has  said  that,  when  we  begin  to  investigate 
the  real  facts  of  Masonic  history,  “not  only 
have  we  to  discard  at  once  much  that  we 
have  held  tenaciously  and  taught  habit- 
ually, simply  resting  on  the  reiterated  asser- 
tions of  others,  but  we  shall  also  find  that 
we  have  to  get  rid  of  what,  I fear,  we  must 
call  ‘accumulated  rubbish,’  before  we  can 
see  clearly  how  the  great  edifice  of  Masonic 
history,  raised  at  last  on  sure  and  good 
foundations,  stands  out  clearer  to  the  sight, 
and  even  more  honorable  to  the  builders, 
from  those  needful,  if  preparatory,  labors.” 

Anderson  tells  us  that  in  the  year  1719,  at 
some  of  the  private  Lodges,  “several  very 
valuable  manuscripts  concerning  the  Frater- 
nity, their  Lodges,  Regulations,  Charge®,  Se- 
crets, and  Usages,  were  too  hastily  burnt  by 
some  scrupulous  orothers,  that  those  papers 
might  not  fall  into  strange  hands.”  {Constitu- 
tions, 1738,  p.  111.) 

In  the  last  quarter  of  a century  the 
archeologists  of  Masonry  have  labored  very 
diligently  and  successfully  to  disinter  from 
the  old  Lodges,  libraries,  and  museums 
many  of  these  ancient  manuscripts,  and 
much  light  has  thus  been  thrown  upon  the 
early  history  of  Freemasonry. 

The  following  is  a fist  of  the  most  im- 
portant of  these  old  records  which  the 
industry  of  Masonic  antiquaries  has  brought 
to  light.  They  are  generally  called  “Manu- 
scripts,” because  their  originals,  for  the 
most  part,  exist  in  manuscript  rolls,  or  there 
is  competent  evidence  that  the  original 
manuscripts,  although  now  lost,  once  existed. 
There  are,  however,  a few  instances  in  which 
this  evidence  is  wanting,  and  the  authenticity 
of  the  manuscript  rests  onljr  on  probability. 
Each  of  them  is  noted  in  this  work  under  its 
respective  title. 

1.  Halliwell  or  Regius  Manuscript. 

2.  Book  of  the  Fraternity  of  Stone  Masons. 

3.  Paris  Regulations. 

4.  Strasburg  Constitutions. 

5.  Cooke’s  Manuscript. 

6.  Lansdowne  Manuscript. 

7.  Schaw  Manuscript. 

8.  St.  Clair  Charters. 

9.  Eglinton  Manuscript. 

10.  York  Manuscripts  (six  in  number). 

11.  Grand  Lodge  Manuscript. 

12.  Sloane  Manuscripts  (two  in  number), 

13.  Aitcheson-Haven  Manuscript. 

14.  Kilwinning  Manuscript. 

15.  Harleian  Manuscript. 

16.  Hope  Manuscript. 

17.  Alnwick  Manuscript. 

18.  Papworth  Manuscript. 

19.  Roberts’  Manuscript. 

20.  Edward  III.  Manuscript. 

21.  St.  Albans’  Regulations. 

22.  Anderson  Manuscript. 

23.  Stone  Manuscripts. 

24.  Constitutions  of  Strasburg. 

25.  Constitutions  of  Torgan. 

26.  Dowland  Manuscript. 

27.  Wilson  Manuscript. 


RECTIFICATION 


RED 


613 


28.  fencer  Manuscript. 

29.  Cole  Manuscript. 

30.  Plot  Manuscript. 

31.  Inigo  Jones  Manuscript. 

32.  Rawlinson  Manuscript. 

33.  Woodford  Manuscript. 

34.  Krause  Manuscript. 

35.  Antiquity  Manuscript. 

36.  Leland  Manuscript,  sometimes  called 
the  Locke  Manuscript. 

37.  Charter  of  Cologne. 

There  may  be  some  other  manuscript 
records,  especially  in  France  and  Germany, 
not  here  noticed,  but  the  hst  above  contains 
the  most  important  of  those  now  known  to 
the  Fraternity.  Many  of  them  have  never 
yet  been  published,  and  the  collection  forms 
a mass  of  material  absolutely  necessary 
for  the  proper  investigation  of  Masonic 
history.  Every  Mason  who  desires  to 
know  the  true  condition  of  the  Fraternity 
during  the  last  three  or  four  centuries,  and 
who  would  learn  the  connection  between 
the  Stone-Masons  of  the  Middle  Ages  and 
the  Free  and  Accepted  Masons  of  the  pres- 
ent day,  so  as  perfectly  to  understand  the 
process  by  which  the  Institution  became 
changed  from  an  operative  art  to  a specu- 
lative science,  should  attentively  read  and 
thoroughly  digest  these  ancient  records  of 
the  Brotherhood.  (See  also  Manuscripts, 
Old.) 

Rectification.  The  German  Masons  use 
this  word  to  designate  that  process  of  re- 
moving an  irregularity  of  initiation  which, 
in  American  Masonry,  is  called  healing,  which 
see. 

Rectified  Eite.  {Rite  Rectiji^.)  See  Mar- 
tinism. 

Rectified  Rose  Croix,  Rite  of.  See  Rose 
Croix,  Rectified. 

Recusant.  A term  applied  in  English 
history  to  one  who  refused  to  acknowledge 
the  supremacy  of  the  king  as  head  of  the 
church.  In  Masonic  law,  the  word  is 
sometimes  used  to  designate  a Lodge  or  a 
Mason  that  refuses  to  obey  an  edict  of  the 
Grand  Lodge.  The  arrest  of  the  Charter, 
or  the  suspension  or  expulsion  of  the  offender, 
would  be  the  necessary  punishment  of  such  an 
offense. 

Red.  Red,  scarlet,  or  crimson,  for  it  is 
indifferently  called  by  each  of  these  names, 
is  the  appropriate  color  of  the  Royal  Arch 
Degree,  and  is  said  symbolically  to  repre- 
sent the  ardor  and  zeal  which  should  actu- 
ate all  who  are  in  possession  of  that  sub- 
lime portion  of  Masonry.  Portal  {Couleurs 
Symh.,  p.  116)  refers  the  color  red  to  fire, 
which  was  the  symbol  of  the  regeneration 
and  purification  of  souls.  Hence  there 
seems  to  be  a congruity  in  adopting  it  as 
the  color  of  the  Royal  Arch,  which  refers 
historically  to  the  regeneration  or  rebuilding 
of  the  Temple,  and  symbolically  to  the 
regeneration  of  life. 

In  the  religious  services  of  the  Hebrews, 
red,  or  scarlet,  was  used  as  one  of  the  colors 
of  the  veils  of  the  tabernacle,  in  which,  ac- 


cording to  Josephus,  it  was  an  emblem  of 
the  element  of  fire;  it  was  also  used  in  the 
ephod  of  the  high  priest,  in  the  girdle,  and 
in  the  breastplate.  Red  was,  among  the 
Jews,  a color  of  dignity,  appropriated  to  the 
most  opulent  or  honorable,  and  hence  the 
prophet  Jeremiah,  in  describing  the  rich 
men  of  his  country,  speaks  of  them  as  those 
who  “were  brought  up  in  scarlet.” 

In  the_  Middle  Ages,  those  knights  who 
engaged  in  the  wars  of  the  Crusades,  and 
especially  the  Templars,  wore  a red  cross, 
as  a symbol  of  their  willingness  to  undergo 
martyrdom  for  the  sake  of  religion;  and  the 
priests  of  the  Roman  Church  still  wear  red 
vestments  when  they  officiate  on  the  festivals 
of  those  saints  who  were  martyred. 

Red  is  in  the  higher  degrees  of  Masonry 
as  predominating  a color  as  blue  is  in  the 
lower.  Its  symbolic  significations  differ, 
but  they  may  generally  be  considered  as 
alluding  either  to  the  virtue  of  fervency 
when  the  symbolism  is  moral,  or  to  the 
shedding  of  blood  when  it  is  historical. 
Thus  in  the  degree  of  Provost  and  Judge, 
it  is  historically  emblematic  of  the  violent 
death  of  one  of  the  founders  of  the  Institu- 
tion; while  in  the  degree  of  Perfection  it  is 
said  to  be  a moral  symbol  of  zeal  for  the 
glory  of  God,  and  for  our  own  advancement 
toward  perfection  in  Masonry  and  virtue. 

In  the  degree  of  Rose  Croix,  red  is  the 
predominating  color,  and  symbolizes  the 
ardent  zeal  which  should  inspire  all  who 
are  in  search  of  that  which  is  lost. 

Where  red  is  not  used  historically,  and 
adopted  as  a memento  ^ of  certain  tragical 
circumstances  in  the  history  of  Masonry, 
it  is  always,  under  some  modification,  a 
symbol  of  zeal  and  fervency. 

These  three  colors,  blue,  mrple,  and  red, 
were  called  in  the  former  English  lectures 
“the  old  colors  of  Masonry,”  and  were  said 
to  have  been  selected  “because  they  are 
royal,  and  such  as  the  ancient  kings  and 
princes  used  to  wear;  and  sacred  mstory 
informs  us  that  the  veil  of  the  Temple  was 
composed  of  these  colors.” 

Red  Srotlier.  The  Sixth  and  last  degree 
of  the  Swedenborgian  system. 

Red  Cross  Knight.  When,  in  the  tenth 
century.  Pope  Urban  II.,  won  by  the  en- 
thusiasm of  Peter  the  Hermit,  addressed  the 
people  who  had  assembled  at  the  city  of 
Clermont  during  the  sitting  of  the  Council, 
and  exhorted  them  to  join  m the  expedition 
to  conquer  the  Holy  Land,  he  said,  in  reply 
to  their  cry  that  God  wills  it,  Dicux  el  volt, 
“it  is  indeed  the  will  of  God;  let  this  memo- 
rable word,  the  inspiration,  surely,  of  our 
Holy  Spirit,  be  forever  adopted  as  your  cry 
of  battle,  to  animate  the  devotion  and 
courage  of  the  champions  of  Christ.  His 
cross  is  the  symbol  of  your  salvation;  wear 
it,  a red,  a bloody  cross,  as  an  external  mark 
on  your  breasts  or  shoulders,  as  a pledge  of 
your  sacred  and  irrevocable  engagement.” 
The  proposal  was  eagerly  accepted,  and  the 
Bishop  of  Puy  was  the  first  who  solicited 


614 


RED 


REFORMED 


the  Pope  to  affix  the  cross  in  red  cloth  on 
his  shoulder.  The  example  was  at  once  fol- 
lowed, and  thenceforth  the  red  cross  on 
the  breast  was  recognized  as  the  sign  of 
him  who  was  engaged  in  the  Holy  Wars, 
and  Crusader  and  Red  Cross  Knight  became 
convertible  terms.  Spenser,  in  the  Fairie 
Queen  (Cant.  I.),  thus  describes  one  of  these 
knights: 

“And  on  his  breast  a bloody  cross  he  bore, 

The  dear  remembrance  of  his  dying  Lord, 

For  whose  sweet  sake  that  glorious  badge  he 
wore, 

And  dead,  as  living,  ever  him  ador’d: 

Upon  his  shield  the  like  was  also  scor’d.’' 

The  application  of  this  title,  as  is  some- 
times done  in  the  ritual  of  the  degree,  to  a 
Masonic  degree  of  Knight  of  the  Red  Cross, 
is  altogether  wrong,  and  it  is  now  called 
Companion  of  the  Red  Cross.  A Red  Cross 
Knight  and  a Knight  of  the  Red  Cross  are 
two  entirely  different  things. 

Red  Cross  Legend.  The  embassy  of 
Zerubbabel  to  the  court  of  Darius  consti- 
tutes what  has  been  called  the  Legend  of  the 
Red  Cross  Degree.  (See  Embassy,  and  Com- 
panion of  the  Red  Cross.) 

Red  Cross  of  Babylon.  See  Babylonish 
Pass. 

Red  Cross  of  Rome  and  Constantine. 

A de^ee  founded  on  the  circumstance  of 
the  vision  of  a cross,  with  the  inscription 
EN  TOTTn  NIKA,  which  appeared  in  the 
heavens  to  the  Emperor  Constantine.  It 
formed  originally  a part  of  the  Rosaic  Rite, 
and  is  now  practised  in  England,  Ireland, 
Scotland,  and  some  of  the  English  colonies, 
as  a distinct  Order;  the  meetings  being 
called  “Conclaves,”  and  the  presiding  officer 
of  the  Grand  Imperial  Council  of  the  whole 
Order,  “Grand  Sovereign.”  Its  existence  in 
England  as  a Masonic  degree  has  been  traced, 
according  to  Bro.  R.  W.  Little  (Freemas. 
Mag.),  to  the  year  1780,  when  it  was  given 
by  Bro.  Charles  Shirreff.  It  was  reorganized 
in  1804  by  Walter  Rodwell  Wright,  who  sup- 
plied its  present  ritual.  The  ritual  of  the 
Order  contains  the  following  legend: 

“After  the  memorable  battle  fought  at 
Saxa  Rubra,  on  the  28th  October,  a.d. 
312,  the  emperor  sent  for  the  chiefs  of  the 
Christian  legion,  and — we  now  quote  the 
words  of  an  old  ritual — ‘in  presence  of  his 
other  officers  constituted  them  into  an 
Order  of  Knighthood,  and  appointed  them 
to  wear  the  form  of  the  Cross  he  had  seen 
in  the  heavens  upon  their  shields^  with 
the  motto  In  hoc  signo  vinces  round  it,  sur- 
rounded with  clouds;  and  peace  being  soon 
after  made,  he  became  the  Sovereign  Patron 
of  the  Christian  Order  of  the  Red  Cross.’ 
It  is  also  said  that  this  Cross,  together  with 
a device  called  the  Labarum,  was  ordered 
to  be  embroidered  upon  all  the  imperial 
standards.  The  Christian  warriors  were 
selected  to  compose  the  body-guard  of  Con- 
stantine, and  the  command  of  these  privi- 
leged soldiers  was  confided  to  Eusebius, 


Bishop  of  Nicomedia,  who  was  thus  consid- 
ered the  second  officer  of  the  Order.” 

Red  Cross  Sword  of  Babylon.  A degree 
worked  in  the  Royal  Arch  Chapters  of  Scot- 
land, and  also  in  some  parts  of  England.  It 
is  very  siniilar  to  the  Knight  of  the  Red  Cross 
conferred  in  the  United  States,  which  is  now 
called  the  Companion  of  the  Red  Cross. 

Red  Letters.  In  the  Ancient  and  Accepted 
Scottish  Rite,  edicts,  summonses  or  other 
documents,  written  or  printed  in  red  letters, 
are  supposed  to  be  of  more  binding  obliga- 
tion, and  to  require  more  implicit  obedience, 
than  any  others.  Hence,  in  the  same  Rite, 
to  publish  the  name^  of  one  who  has  been 
expelled  in  red  letters  is  considered  an  especial 
mark  of  disgrace.  It  is  derived  from  the 
custom  of  the  Middle  Ages,  when,  as  Muratori 
shows  {Antiq.  Ital.  Med.),  red  letters  were 
used  to  give  greater  weight  to  documents; 
and  he  quotes  an  old  Charter  of  1020,  which 
is  said  to  be  confirmed  “per  literas  rubeas,” 
or  by  red  letters. 

Reflection,  Chamber  of.  See  Chamber 
of  Reflection. 

Reformed  Helvetic  Rite.  The  Reformed 
Rite  of  Wilhelmsbad  was  introduced  into 
Poland,  in  1784,  by  Bro.  Glayre,  of  Lau- 
sanne, the  minister  of  King  Stanislaus,  and 
who  was  also  the  Provincial  Grand  Master  of 
this  Rite  in  the  French  part  of  Switzerland. 
But,  in  introducing  it  into  Poland,  he  sub- 
jected it  to  several  modifications,  and  called 
it  the  Reformed  Helvetic  Rite.  The  system 
was  adopted  by  the  Grand  Orient  of  Poland. 

Reformed  Rite.  This  Rite  was  estab- 
lished, in  1872,  by  a Congress  of  Freemasons 
assembled  at  Wilhelmsbad,  in  Germany,  over 
whose  deliberations  Ferdinand,  Duke  of 
Brunswick^  presided  as  Grand  Master.  It 
was  at  this  Convention  that  the  Reformed 
Rite  was  first  established,  its  members  assum- 
ing the  title  of  the  “Beneficent  Knights  of  the 
Holy  City,”  because  they  derived  their  sys- 
tem from  the  French  Rite  of  that  name.  It 
was  called  the  Reformed  Rite,  because  it  pro- 
fessed to  be  a reformation  of  a Rite  which  had 
been  established  in  Germany  about  a quarter 
of  a century  before  under  the  name  of  the 
“Rite  of  Strict  Observance.”  This  latter 
Rite  had  advanced  an  hypothesis  in  relation 
to  the  connection  between  Freemasonry  and 
the  Order  of  Knights  Templar,  tracing  the 
origin  of  our  Institution  to  those  Knights  at 
the  Crusades.  This  h5q)othesis  the  Conven- 
tion at  Wilhelmsbad  rejected  as  unfounded  in 
history  or  correct  tradition.  By  the  adoption 
of  this  Rite,  the  Congress  gave  a death-blow 
to  the  Rite  of  Strict  Observance. 

The  Reformed  Rite  is  exceedingly  simple  in 
its  organization,  consisting  only  of  five  de- 
grees, namely: 

1.  Entered  Apprentice;  2.  Fellow-Craft; 
3.  Master  Mason;  4.  Scottish  Master;  5, 
Knight  of  the  Holy  City. 

The  last  degree  is,  however,  divided  into 
three  sections,  those  of  Novice,  Professed 
Brother,  and  Knight,  which  really  gives  seven 
degrees  to  the  Rite, 


REFRESHMENT 


REGENERATION  615 


Refreshment.  In  Masonic  language,  re- 
freshment  is  opposed  in  a peculiar  sense  to 
labor.  While  a Lodge  is  in  activity  it  must  be 
either  at  labor  or  at  refreshment.  If  a Lodge 
is  permanently  closed  until  its  next  communi- 
cation, the  intervening  period  is  one  of  abey- 
ance, its  activity  for  Masonic  duty  having  for 
the  time  been  suspended ; although  its  powers 
and  privileges  as  a Lodge  still  exist,  and  may 
be  at  any  time  resum^.  But  where  it  is 
only  temporarily  closed,  with  the  intention  of 
soon  again  resuming  labor,  the  intermediate 
period  is  called  a time  of  refreshment,  and  the 
Lodge  is  said  not  to  be  closed,  but  to  be  called 
from  labor  to  refreshment.  The  phrase  is  an 
old  one,  and  is  found  in  the  earliest  rituals  of 
the  last  century.  Calling  from  labor  to  re- 
freshment differs  from  closing  in  this,  th.at  the 
ceremony  is  a very  brief  one,  and  that  the 
Junior  Warden  then  assumes  the  control  of 
the  Craft,  in  token  of  which  he  erects  his  col- 
umn on  his  stand  or  pedestal,  while  the  Senior 
Warden  lays  his  down.  This  is  reversed  in 
calling  on,  in  which  the  ceremony  is  equally 
brief. 

The  word  refreshment  no  longer  bears  the 
meaning  among  Masons  that  it  formerly  did. 
It  signifi^es  not  necessarily  eating  and  drinking, 
but  simply  cessation  from  labor.  A Lodge 
at  refreshment  may  thus  be  compared  to  any 
other  society  when  in  a recess.  During  the 
whole  of  the  last  century,  and  a part  of  the 
present,  a different  meaning  was  given  to  the 
word,  arising  from  a now  obsolete  usage,  which 
Dr.  Oliver  {Mas.  Juris.,  p.  210)  thus  describes: 

“The  Lodges  in  ancient  times  were  not 
arranged  according  to  the  practice  in  use 
amongst  ourselves  at  the  present  day.  The 
Worshipful  Master,  indeed,  stood  in  the  east, 
but  both  the  Wardens  were  placed  in  the  west. 
The  south  was  occupied  by  the  senior  Entered 
Apprentice,  whose  business  it  was  to  obey  the 
instructions  of  the  Master,  and  to  welcome 
the  visiting  brethren,  after  having  duly  as- 
certained that  they  were  Masons.  The  junior 
Entered  Apprentice  was  placed  in  the  north  to 
prevent  the  intrusion  of  cowans  and  eaves- 
droppers; and  a long  table,  and  sometimes 
two,  where  the  Lodge  was  numerous,  were 
extended  in  parallel  lines  from  the  pedestal 
to  the  place  where  the  Wardens  sat,  on  which 
appeared  not  only  the  emblems  of  Masonry, 
but  also  materials  for  refreshment; — for  in 
those  days  every  section  of  the  lecture  had  its 
peculiar  toast  or  sentiment; — and  at  its  con- 
clusion the  Lodge  was  called  from  labour  to 
refreshment  by  certain  ceremonies,  and  a 
toast,  technically  called  ‘the  charge,’  was 
drunk  in  a bumper,  with  the  honours,  and  not 
unfrequently  accompanied  by  an  appropriate 
song.  After  which  the  Lodge  was  called  from 
refreshment  to  labour,  and  another  section 
was  dehvered  with  the  like  result.” 

At  the  present  day,  the  banquets  of  Lodges, 
when  they  take  place,  are  always  held  after 
the  Lodge  is  closed;  although  they  are  still 
supposed  to  be  under  the  charge  of  the  Junior 
Warden.  When  modern  Lodges  are  called  to 
refreshment,  it  is  either  as  a part  of  the  cere- 


mony of  the  Third  Degree,  or  for  a brief  period; 
sometimes  extending  to  more  than  a day, 
when  labor,  which  had  not  been  finished,  is  to 
be  resumed  and  concluded. 

The  mythical  history  of  Masonry  tells  us 
that  high  twelve  or  noon  was  the  hour  at  Sol- 
omon’s Temple  when  the  Craft  were  per- 
mitted to  suspend  their  labor,  which  was 
resumed  an  hour  after.  In  reference  to 
this  myth,  a Lodge  is  at  all  times  supposed  to 
be  called  from  labor  to  refreshment  at  “high 
twelve,”  and  to  be  called  on  again  “one  hour 
after  high  twelve.” 

Regalia.  Strictly  speaking,  the  word  re- 
galia, from  the  Latin,  regalia,  royal  things, 
signifies  the  ornaments  of  a king  or  queen,  and 
is  applied  to  the  apparatus  used  at  a coro- 
nation, such  as  the  crown,  scepter,  cross, 
mound,  etc.  But  it  has  in  modern  times  been 
loosely  employed  to  signify  alm.ost  any  kind 
of  ornaments.  Hence  the  collar  and  jewel, 
and  sometimes  even  the  apron,  are  called  by 
many  Masons  the  regalia.  The  word  has  the 
early  authority  of  Preston.  In  the  second 
edition  of  his  Illustrations  (1775),  when  on  the 
subject  of  funerals,  he  uses  the  expression, 
“the  body,  with  the  regalia  placed  thereon, 
and  two  swords  crossed.”  And  at  the  end  of 
the  service  he  directs  that  “the  remlia  and 
ornaments  of  the  deceased,  if  an  officer  of  a 
Lodge,  are  returned  to  the  Master  in  due  form, 
and  with  the  usual  ceremonies.”  Regalia  can- 
not here  mean  the  Bible  and  Book  of  Consti- 
tutions, for  there  is  a place  in  another  part  of 
the  procession  appropriated  to  them.  It 
might  have  been  supposed  that,  by  regalia, 
Preston  referred  to  some  particular  decora- 
tions of  the  Lodge,  had  not  his  subsequent 
editors,  Jones  and  Oliver,  both  interpolated 
the  word  “other”  before  ornaments,  so  as  to 
make  the  sentence  read  “regalia  and  other  or- 
naments,” thus  clearly  indicating  that  they 
deemed  the  regalia  a part  of  the  ornaments  of 
the  deceased.  The  word  is  thus  used  in  one 
of  the  headings  of  the  modern  Constitutions 
of  the  Grand  Lodge  of  England.  But  in  the 
text  the  more  correct  words  “clothing  and 
insignia”  (Rule  282)  are  employed.  There 
is,  however,  so  great  an  error  in  the  use  of  the 
word  regalia  to  denote  Masonic  clothing,  that 
it  would  be  better  to  avoid  it. 

Regeneration.  In  the  Ancient  Mysteries 
the  doctrine  of  regeneration  was  taught  by 
symbols:  not  the  theological  dogma  of  regen- 
eration peculiar  to  the  Christian  church,  but 
the  philosophical  dogma  as  a change  from 
death  to  life — a new  birth  to  immortal  exist- 
ence. Hence  the  last  day  of  the  Eleusinian 
mysteries,  when  the  initiation  was  completed, 
was  called,  says  Court  de  Gebelin  {M.  P.,  iv., 
322),  the  day  of  regeneration.  This  is  the  doc- 
trine in  the  Masonic  mysteries,  and  more  es- 
pecially in  the  symbolism  of  the  Third  Degree. 
We  must  not  say  that  the  Mason  is  regener- 
ated when  he  is  initiated,  but  that  he  has  been 
indoctrinated  into  the  philosophy  of  the  re- 
generation, or  the  new  birth  of  all  things — of 
light  out  of  darkness,  or  life  out  of  death,  of 
eternal  life  out  of  temporal  death. 


616 


REGENT 


REGULAR 


Regent.  The  Fourth  Degree  of  the  Lesser 
Mysteries  of  the  Illuminati. 

Reghellini,  M.  A learned  Masonic  writer, 
who  was  born  of  Venetian  parents  on  the 
island  of  Scio,  whence  he  was  usually  styled 
Reghellini  de  Scio.  The  date  of  1750,  at  which 
his  birth  has  been  placed,  is  certainly  an  error. 
Michaud  supposes  that  it  is  twenty  or  thirty 
years  too  soon.  The  date  of  the  publication 
of  his  earhest  works  would  indicate  that  he 
could  not  have  been  born  much  before  1780. 
After  receiving  a good  education,  and  becom- 
ing especially  proficient  in  mathematics  and 
chemistry,  he  settled  at  Brussels,  where  he 
appears  to  have  spent  the  remaining  years  of 
his  life,  and  wrote  various  works,  which  indi- 
cate extensive  research  and  a lively  and,  per- 
haps, a rather  ill-directed  imagination.  In 
1834  he  published  a work  entitled  F/xamen  du 
Mosaisme  et  du  Christianisme,  whose  bold 
opinions  were  not  considered  as  very  ortho- 
dox. He  had  previously  become  attached  to 
the  study  of  Masonic  antiquities,  and  in  1826 
published  a work  in  one  volume,  entitled 
Esprit  du  dogme  de  la  Franc-Magonnerie: 
recherches  sur  son  origine  et  celle  de  ses  differ- 
ents  rites.  He  subsequently  still  further  de- 
veloped his  ideas  on  this  subject,  and  pub- 
lished at  Paris,  in  1833,  a much  larger  work, 
in  three  volumes,  entitled.  La  Magonnerie, 
consideree  comme  le  resultat  des  Religions 
Egyptienne,  Juive  et  Chretienne.  In  this  work 
he  seeks  to  trace  both  Freemasonry  and  the 
Mosaic  religion  to  the  worship  that  was  prac- 
tised on  the  banks  of  the  Nile  in  the  time  of 
the  Pharaohs.  Whatever  may  be  thought  of 
his  theory,  it  must  be  confessed  that  he  has 
collected  a mass  of  learned  and  interesting 
facts  that  must  be  attractive  to  the  Masonic 
scholar.  From  1822  to  1829  Reghelhni  de- 
voted his  labors  to  editing  the  Annales  Chron- 
ologiques,  Litter aires  et  Historiques  de  la  Ma- 
gonnerie des  Pays-Bas,  a work  that  contains 
much  valuable  information. 

Outside  of  Masonry,  the  fife  of  Reghellini  is 
not  well  known.  It  is  said  that  in  1848  he 
became  impHcated  with  the  political  troubles 
which  broke  out  that  year  in  Vienna,  and,  in 
consequence,  experienced  some  trouble.  His 
great  age  at  the  time  precluded  the  likelihood 
that  the  statement  is  true.  In  his  latter  days 
he  was  reduced  to  ^eat  penury,  and  in  August, 
1855,  was  compelled  to  take  refuge  in  the 
House  of  Mendicity  at  Brussels,  where  ho 
shortly  afterward  died. 

Regimental  Lodge.  An  expression  used 
by  Dr.  Oliver,  in  his  Jurisprudence,  to  desig- 
nate a Lodge  attached  to  a regiment  in  the 
British  army.  The  title  is  not  recognized 
in  the  Enghsh  Constitutions,  where  such  a 
Lodge  is  always  styled  a Military  Lodge, 
which  see. 

Register.  A fist  of  the  officers  and  mem- 
bers of  a Grand  or  Subordinate  Lodge.  The 
registers  of  Grand  Lodges  are  generally  pub- 
lished in  this  country  annually,  attached  to 
their  Proceedings.  The  custom  of  publishing 
annual  registers  of  subordinate  Lodges  is 
almost  exclusively  confined  to  the  Masonry  of 


the  Continent  of  Europe.  Sometimes  it  is 
called  a'  Registry. 

Registrar,  Grand.  1.  An  officer  of  the 
Grand  Lodge  of  England,  whose  principal 
duty  it  is  to  take  charge  of  the  seal,  and  at- 
tach it,  or  cause  it  to  be  attached  by  the  Grand 
Secretary,  to  documents  issued  by  the  Grand 
Lodge  or  Grand  Master.  Also  to  superintend 
the  records  of  the  Grand  Lodge,  and  to  take 
care  that  the  several  documents  issued  be  in 
due  form.  {Constitutions,  Rules  31,  32.)  2. 
An  officer  in  a Grand  Consistory  of  the  Scot- 
tish Rite,  whose  duties  are  those  of  Grand 
Secretary. 

Registration.  The  modern  Constitutions 
of  the  Grand  Lodge  of  England  require  that 
every  Lodge  must  be  particularly  careful  in 
registering  the  names  of  the  brethren  initiated 
therein,  and  also  in  making  the  returns  of  its 
members;  as  no  person  is  entitled  to  partake 
of  the  general  charity,  unless  his  name  De  duly 
registered,  and  he  shall  have  been  at  least  five 
years  a contributing  member  of  a Lodge,  ex- 
cept in  the  following  cases,  to  which  the  limi- 
tation of  five  years  is  not  mxeant  to  extend, 
viz.,  shipwreck,  or  capture  at  sea,  loss  by  fire, 
or  blindness  or  serious  accident  fully  attested 
and  proved.  (Rule  234.)  To  prevent  injury 
to  individuals,  by  their  being  excluded  the 
privileges  of  Masonry  through  the  neglect  of 
their  Lodges  in  not  registering  their  names, 
any  brother  so  circumstanced,  on  producing 
sufficient  proof  that  he  has  paid  the  full  fees  to 
his  Lodge,  including  the  register  fee,  shall  be 
capable  of  enjoying  the  privileges  of  the  Craft. 
But  the  offending  Lodge  shall  be  reported  to 
the  Board  of  General  Purposes,  and  rigor- 
ously proceeded  against  for  withholding  mon- 
eys which  are  the  property  of  the  Grand 
Lodge.  (Rule  237.) 

An  unregistered  member  in  England  is 
therefore  equivalent,  so  far  as  the  exercise  of 
his  rights  is  concerned,  to  an  unaffiliated 
Mason.  In  America  the  same  rule  exists  of 
registration  in  the  Lodge  books  and  an  annual 
return  of  the  same  to  the  Grand  Lodge,  but 
the  penalties  for  neglect  or  disobedience  are 
neither  so  severe  nor  so  well  defined. 

Registry.  The  roll  or  hst  of  Lodges  and 
their  members  under  the  obedience  of  a Grand 
Lodge.  Such  registries  are  in  general  pub- 
hshed  annually  by  the  Grand  Lodges  of  the 
United  States  at  the  end  of  their  printed  Pro- 
ceedings. 

Regius  MS.  See  Halliwell  Manuscript. 

Regular.  A Lodge  working  under  the 
legal  authority  of  a Warrant  of  Constitution  is 
said  to  be  regular.  The  word  was  first  used 
in  1723,  in  the  first  edition  of  Anderson’s 
Constitutions.  In  the  eighth  General^  Regu- 
lation published  in  that  work  it  is  said:  ‘‘If 
any  set  or  number  of  Masons  shall  take  upon 
themselves  to  form  a Lodge  without  the  Grand 
Master’s  Warrant,  the  regidar  Lodges  are  not 
to  countenance  them,”  Ragon  says  (Orthod. 
Mag.,  72)  that  the  word  was  first  heard  of  in 
French  Masonry  in  1773,  when  an  edict  of  the 
Grand  Orient  thus  defined  it:  “A  regular 
Lodge  is  a Lodge  attached  to  the  Grand  Ori- 


REGULATIONS 


RELIGION 


617 


ent,  and  a regular  Mason  is  a member  of  a 
re^lar  Lodge.” 

Regulations.  See  Old  Regulations. 

Rebum.  Called  by  Ezra  the  chancellor. 
He  was  probably  a lieutenant-goveraor  of  the 
province  of  Judea,  who,  with  Shimshai  the 
scribe,  wrote  to  Artaxerxes  to  prevail  upon 
}]im  to  stop  the  building  of  the  second  Temple. 
His  name  is  introduced  into  some  of  the  high 
degrees  that  are  connected  in  their  ritual  with 
the  second  Temple. 

Refnhold,  Karl  Leonhard.  A German 
philosopher,  who  was  born  at  Vienna  in  1758, 
and  died  in  1823.  He  was  associated  with 
Wieland,  whose  daughter  he  married,  in  the 
editorship  of  the  Deutschen  Mercur.  He  after- 
ward became  a professor  of  philosophy  at  Kiel, 
and  published  Letters  on  the  Philosophy  of 
Kant.  He  was  much  interested  in  the  study 
of  Freemasonry,  and  published,  under  the 

{)seudonym  of  Decius,  at  Leipsic,  in  1788,  two 
ectures  entitled  Die  Hebrdischen  Mysterien 
Oder  die  dlteste  religidse  Freimaurerei,  i.  e..  The 
Hebrew  Mysteries,  or  the  Oldest  Religious 
Freemasonry.  The  fundamental  idea  of  this 
work  is,  that  Moses  derived  his  system  from 
the  Egyptian  priesthood.  Eichhorn  attacked 
his  theory  in  his  Universal  Repository  of  Bib- 
lical  Literature.  Reinhold  delivered  and  pub- 
lished, in  1809,  An  Address  on  the  Design  of 
Freemasonry,  and  another  in  1820,  on  the  oc- 
casion of  the  reopening  of  a Lodge  at  Kiel. 
This  was  probably  his  last  Masonic  labor,  as 
he  died  in  1823,  at  the  age  of  sixty-five  years. 
In  1828,  a Life  of  him  was  published  by  his 
son,  a professor  of  philosophy  at  Jena. 
Reinstatement.  See  Restoration. 
Rejection.  Under  the  English  Constitu- 
tions three  black  balls  must  exclude  a can- 
didate; but  the  by-laws  of  a Lodge  may  enact 
that  one  or  two  shall  do  so.  (Rule  190.)  In 
America  one  black  ball  will  reject  a candidate 
for  initiation.  If  a candidate  be  rejected,  he 
can  apply  in  no  other  Lodge  for  admission.  If 
admitted  at  all,  it  must  be  in  the  Lodge  where 
he  first  applied.  But  the  time  when  a new 
application  may  be  made  never  having  been 
determined  by  the  general  or  common  law  of 
Masonry,  the  rule  has  been  left  to  the  special 
enactment  of  Grand  Lodges,  some  of  which 
have  placed  it  at  six  months,  and  some  at 
from  one  to  two  years.  Where  the  Constitu- 
tion of  a Grand  Lodge  is  silent  on  the  subject, 
it  is  held  that  a new  appheation  has  never 
been  specified,  so  that  it  is  neld  that  a rejected 
candidate  may  apply  for  a reconsideration  of 
his  case  at  any  time.  The  unfavorable  re- 
port of  the  committee  to  whom  the  letter  was 
referred,  or  the  withdrawal  of  the  letter  by  the 
candidate  or  his  friends,  is  considered  equiva- 
lent to  a rejection.  (See  Unanimous  Consent.) 

Rejoicing.  The  initiation  of  the  Ancient 
Mysteries,  like  that  of  the  Third  Degree  of 
Masonry,  began  in  sorrow  and  terminated  in 
rejoicing.  The  sorrow  was  for  the  death  of 
the  hero-god,  which  was  represented  the 
sacred  rites,  and  the  rejoicing  was  for  his  re- 
suscitation to  eternal  life.  “Thrice  happy,” 
says  Sophocles,  “are  those  who  descend  to  the 


shades  below  when  they  have  beheld  these 
rites  of  initiation.”  The  lesson  there  taught 
was,  says  Pindar,  the  Divine  origin  of  fife,  and 
hence  the  rejoicing  at  the  discovery  of  this 
eternal  truth. 

Relief.  One  of  the  three  principal  tenets 
of  a Mason’s  profession,  and  thus  defined  in 
the  lecture  of  the  First  Degree. 

To  relieve  the  distressed  is  a duty  incum- 
bent on  all  men,  but  particularly  on  Masons, 
who  are  linked  together  by  an  indissoluble 
chain  of  sincere  affection.  To  soothe  the  un- 
happy,  to  sympathize  with  their  misfortunes, 
to  compassionate  their  miseries,  and  to  restore 
peace  to  their  troubled  minds,  is  the  great  aim 
we  have  in  view.  On  this  basis  we  form  our 
friendships  and  estabhsh  our  connections. 

Of  the  three  tenets  of  a Mason’s  profession, 
which  are  Brotherly  Love,  Relief,  and  Truth, 
it  may  be  said  that  Truth  is  the  column  of 
wisdom,  whose  rays  penetrate  and  enlighten 
the  inmost  recesses  of  our  Lodge;  Brotherly 
Love,  the  column  of  strength,  which  binds  us 
as  one  family  in  the  indissoluble  bond  of 
fraternal  affection;  and  Relief,  the  column  of 
beauty,  whose  ornaments,  more  precious  than 
the  lilies  and  pomegranates  that  adorned  the 
pillars  of  the  porch,  are  the  widow’s  tear  of 
joy  and  the  orphan’s  prayer  of  gratitude. 

Relief,  Bo^ird  of.  The  hability  to  impo- 
sition on  the  charity  of  the  Order,  by  the  ap- 
plications of  impostors,  has  led  to  the  estab- 
hshment  in  the  larger  cities  of  America  of 
Boards  of  Relief.  These  consist  of  representa- 
tives of  all  the  Lodges,  to  whom  all  applications 
for  temporary rehef  are  referred.  The  members 
of  the  Board,  by  frequent  consultations,  are 
better  enabled  to  distinguish  the  worthy  from 
the  unworthy,  and  to  detect  attempts  at  im- 
position. A similar  organization,  but  under  a 
different  name,  was  long  ago  established  by 
the  Grand  Lodge  of  England,  for  the  distri- 
bution of  the  fund  of  benevolence.  (See  Fund 
of  Benevolence.)  In  New  Orleans,  Louisiana, 
the  Board  of  Relief,  after  twenty-five  years  of 
successful  operation,  was  chartered  in  July, 
1854,  by  the  Grand  Lodge  as  “Relief  Lodge, 
No.  1,”  to  be  composed  of  the  Masters  and 
Wardens  of  all  the  Lodges  who  were  united  in 
the  objects  of  the  Board. 

Religion  of  Masonry.  There  has  been  a 
needless  expenditure  of  ingenuity  and  talent, 
by  a large  number  of  Masonic  orators  and  es- 
sayists, in  the  endeavor  to  prove  that  Masonry 
is  not  religion.  This  has  undoubtedly  arisen 
from  a well-intended  but  erroneous  view  that 
has  been  taken  of  the  connection  between 
religion  and  Masonry,  and  from  a fear  that  if 
the  complete  disseverance  of  the  two  was  not 
made  manifest,  the  opponents  of  Masonry 
would  be  enabled  successfully  to  establish  a 
theory  which  they  have  been  fond  of  advanc- 
ing, that  the  Masons  were  disposed  to  substi- 
tute the  teachings  of  their  Order  for  the  truths 
of  Christianity.  Now  I have  never  for  a 
moment  believed  that  any  such  unwarrantable 
assumption,  as  that  Masonry  is  intended  to 
be  a substitute  for  Christianity,  could  ever  ob- 
tain admission  into  any  well-regulated  mind, 


618 


RELIGION 


RELIGION 


and,  therefore,  I am  not  disposed  to  yield,  on 
the  subject  of  the  religious  character  of  Ma- 
sonry, quite  so  much  as  has  been  yielded  by 
more  timid  brethren.  On  the  contrary,  I 
contend,  without  any  sort  of  hesitation,  that 
Masonry  is,  in  every  sense  of  the  word,  ex- 
cept one,  and  that  its  least  philosophical,  an 
eminently  religious  institution — that  it  is 
indebted  solely  to  the  religious  element  which 
it  contains  for  its  origin  and  for  its  continued 
existence,  and  that  without  this  religious  ele- 
ment it  would  scarcely  be  worthy  of  cultiva- 
tion by  the  wise  and  good.  But,  that  I may 
be  truly  understood,  it  will  be  well  first  to 
agree  upon  the  true  definition  of  religion. 
There  is  nothing  more  illogical  than  to  reason 
upon  undefined  terms.  Webster  has  given 
four  distinct  definitions  of  religion : 

1.  Religion,  in  a comprehensive  sense,  in- 
cludes, he  says,  a belief  in  the  being  and  per- 
fections of  God — in  the  revelation  of  his  will 
to  man — in  man’s  obligation  to  obey  his  com- 
mands— in  a state  of  reward  and  punishment, 
and  in  man’s  accountableness  to  God;  and  also 
true  godliness  or  piety  of  life,  with  the  practise 
of  all  moral  duties. 

2.  His  second  definition  is,  that  religion,  as 
distinct  from  theology,  is  godliness  or  real 
piety  in  practise,  consisting  in  the  performance 
of  all  known  duties  to  God  and  our  fellow-men, 
in  obedience  to  Divine  command,  or  from  love 
to  God  and  his  law. 

3.  Again,  he  says  that  religion,  as  distinct 
from  virtue  or  morality,  consists  in  the  per- 
formance of  the  duties  we  owe  directly  to  God, 
from  a principle  of  obedience  to  his  will. 

4.  And  lastly,  he  defines  religion  to  be  any 
system  of  faith  or  worship;  and  in  this  sense, 
he  says,  religion  comprehends  the  belief  and 
worship  of  Pagans  and  Mohammedans  as  well 
as  of  Christians — any  religion  consisting  in 
the  belief  of  a superior  power,  or  powers,  gov- 
erning the  world,  and  in  the  worship  of  such 
power  or  powers.  And  it  is  in  this  sense  that 
we  speak  of  the  Turkish  religion,  or  the  Jew- 
ish religion,  as  well  as  of  the  Christian. 

Now,  it  is  plain  that,  in  either  of  the  first 
three  senses  in  which  we  may  take  the  word 
religion  (and  they  do  not  very  materially  dif- 
fer from  each  other).  Masonry  may  rightfully 
claim  to  be  called  a religious  institution. 
Closely  and  accurately  examined,  it  will  be 
found  to  answer  to  any  one  of  the  require- 
ments of  either  of  these  three  definitions.  So 
much  does  it  “include  a belief  in  the  being  and 
perfections  of  God,”  that  the  public  profession 
of  such  a faith  is  essentially  necessary  to  gain 
admission  into  the  Order.  No  disbeliever  in 
the  existence  of  a God  can  be  made  a Mason. 
The  “revelation  of  his  will  to  man”  is  tech- 
nically called  the  “spiritual,  moral,  and  Ma- 
sonic trestle-board”  of  every  Mason,  accord- 
ing to  the  rules  and  designs  of  which  he  is  to 
erect  the  spiritual  edifice  of  his  eternal  life. 
A “state  of  reward  and  punishment”  is  neces- 
sarily included  in  the  very  idea  of  an  obli- 
gation, which,  without  the  belief  in  such  a 
state,  could  be  of  no  binding  force  or  efficacy. 
And  “true  godliness  or  piety  of  life”  is  incul- 


cated as  the  invariable  duty  of  every  Mason; 
from  the  inception  of  the  first  to  the  end  of  the 
very  last  degree  that  he  takes.  So,  again,  in 
reference  to  the  second  and  third  definitions, 
all  this  practical  piety  and  performance  of  the 
duties  we  owe  to  God  and  to  our  fellow  men 
arise  from  and  are  founded  on  a principle  of 
obedience  to  the  Divine  will.  Else  whence,  or 
from  what  other  will,  could  they  have  arisen? 
It  is  the  voice  of  the  G.  A.  O.  T.  U.  symbolized 
to  us  in  every  ceremony  of  our  ritual  and 
from  every  portion  of  the  furniture  of  our 
Lodge,  that  speaks  to  the  true  Mason,  com- 
manding him  to  fear  God  and  to  love  the 
brethren.  It  is  idle  to  say  that  the  Mason 
does  good  simply  in  obedience  to  the  statutes 
of  the  Order.  These  very  statutes  owe  their 
sanction  to  the  Masonic  idea  of  the  nature  and 
perfections  of  God,  which  idea  has  come  down 
to  us  from  the  earliest  history  of  the  Institu- 
tion, and  the  promulgation  of  which  idea  was 
the  very  object  and  design  of  its  origin. 

But  it  must  be  confessed  that  the  fourth 
definition  does  not  appear  to  be  strictly  ap- 
plicable to  Masonry.  It  has  no  pretension 
to  assume  a place  among  the  religions  of  the 
world  as  a sectarian  “system  of  faith  and  wor- 
ship,” in  the  sense  in  which  we  distinguish 
Christianity  from  Judaism,  or  Judaism  from 
Mohammedanism.  In  this  meaning  of  the 
word  we  do  not  and  can  not  speak  of  the  Ma- 
sonic religion,  nor  say  of  a man  that  he  is  not 
a Christian,  but  a Mason.  Here  it  is  that  the 
opponents  of  Freemasonry  have  assumed  mis- 
taken ground,  in  confounding  the  idea  of  a re- 
ligious institution  with  that  of  the  Christian 
religion  as  a peculiar  form  of  worship,  and  in 
supposing,  because  Masonry  teaches  religious 
truth,  that  it  is  offered  as  a substitute  for 
Christian  truth  and  Christian  obligation.  Its 
warmest  and  most  enlightened  friends  have 
never  advanced  nor  supported  such  a claim. 
Freemasonry  is  not  Christianity,  nor  a sub- 
stitute for  it.  It  is  not  intended  to  supersede 
it  nor  any  other  form  of  worship  or  system 
of  faith.  It  does  not  meddle  with  sectarian 
creeds  or  doctrines,  but  teaches  fundamental 
religious  truth — not  enough  to  do  away 
with  the  necessity  of  the  Christian  scheme  of 
salvation,  but  more  than  enough  to  shoWj  to 
demonstrate,  that  it  is,  in  every  philosophical 
sense  of  the  word,  a religious  institution, 
and  one,  too,  in  which  the  true  Christian 
Mason  will  find,  if  he  earnestly  seeks  for  them, 
abundant  types  and  shadows  of  his  own  ex- 
alted and  divinely  inspired  faith. 

The  tendency  of  all  true  Masonry  is  toward 
religion.  If  it  make  any  progress,  its  progress 
is  to  that  holy  end.  Look  at  its  ancient  land- 
marks, its  sublime  ceremonies,  its  profound 
symbols  and  allegories — all  inculcating  re- 
ligious doctrine,  commanding  religious  ob- 
servance, and  teaching  religious  truth,  and 
who  can  deny  that  it  is  eminently  a religious 
institution? 

But,  besides.  Masonry  is,  in  all  its  forms, 
thoroughly  tinctured  with  a true  devotional 
spirit.  We  open  and  close  our  Lodges  with 
prayer;  we  invoke  the  blessing  of  the  Most 


RELIGIOUS 


REPORTORIAL 


619 


High  upon  all  our  labors;  we  demand  of  our 
neophytes  a profession  of  trusting  belief  in 
the  existence  and  the  superintending  care  of 
God;  and  we  teach  them  to  bow  with  humil- 
ity and  reverence  at  his  awful  name,  while  his 
holy  law  is  widely  opened  upon  our  altars. 
Freemasonry  is  thus  identified  with  religion; 
and  although  a man  may  be  eminently  relig- 
ious without  being  a Mason,  it  is  impossible 
that  a Mason  can  be  “true  and  trusty”  to  his 
Order  unless  he  is  a respecter  of  religion  and 
an  observer  of  religious  principle. 

But  the  religion  of  Masonry  is  not  secta- 
rian. It  admits  men  of  every  creed  within  its 
hospitable  bosom,  rejecting  none  and  approv- 
ing none  for  his  peculiar  faith.  It  is  not 
Judaism,  though  there  is  nothing  in  it  to  of- 
fend a Jew;  it  is  not  Christianity,  but  there  is 
nothing  in  it  repugnant  to  the  faith  of  a Chris- 
tian. Its  religion  is  that  general  one  of  na- 
ture and  primitive  revelation — handed  down 
to  us  from  some  ancient  and  patriarchal  priest- 
hood— in  which  all  men  may  agree  and  in 
which  no  men  can  differ.  It  inculcates  the 
practise  of  virtue,  but  it  supplies  no  scheme  of 
redemption  for  sin.  It  points  its  disciples  to 
the  path  of  righteousness,  but  it  does  not 
claim  to  be  “the  way,  the  truth,  and  the  life.” 
In  so  far,  therefore,  it  cannot  become  a sub- 
stitute for  Christianity,  but  its  tendency  is 
thitherward;  and,  as  the  handmaid  of  relig- 
ion, it  may,  and  often  does,  act  as  the  porch 
that  introduces  its  votaries  into  the  temple  of 
Divine  truth. 

Masonry,  then,  is,  indeed,  a religious  in- 
stitution; and  on  this  ground  mainly,  if  not 
alone,  should  the  religious  Mason  defend  it. 

Religious  Qualifications.  See  Qualifica- 
tions. 

Removal  of  Lodges.  On  January  25, 
1738,  the  Grand  Lodge  of  England  adopted  a 
regulation  that  no  Lodge  should  be  removed 
without  the  Master’s  knowledge;  that  no 
motion  for  removing  it  should  be  made  in  his 
absence;  and  that  if  he  was  opposed  to  the 
removal,  it  should  not  be  removed  unless  two- 
thirds  of  the  members  present  voted  in  the 
affirmative.  {Constitutions,  1738,  p.  157.) 
But  as  this  rule  was  adopted  subsequent  to  the 
General  Regulations  of  1722,  it  is  not  obliga- 
tory as  a law  of  Masonry  at  present.  The 
Grand  Lodges  of  England  and  of  New  York 
have  substantially  the  same  rule.  But  unless 
there  be  a local  regulation  in  the  Constitution 
of  any  particular  Grand  Lodge  to  that  effect, 
there  would  seem  to  be  no  principle  of  Masonic 
law  set  forth  in  the  Ancient  Landmarks  or  Reg- 
ulations which  forbids  a Lodge,  upon  the  mere 
vote  of  the  majority,  from  removing  from  one 
house  to  another  in  the  same  town  or  city; 
and  unless  the  Grand  Lodge  of  any  particular 
jurisdiction  has  adopted  a regulation  forbid- 
ding the  removal  of  a Lodge  from  one  house  to 
another  without  its  consent,  there  is  no  law  in 
Masonry  of  universal  force  which  would  pro- 
hibit such  a removal  at  the  mere  option  of  the 
Lodge. 

This  refers,  of  course,  only  to  the  removal 
from  one  house  to  another;  but  as  the  town  or 


village  in  which  the  Lodge  is  situated  is  desig- 
nated in  its  Warrant  of  Constitution,  no  such 
removal  can  be  made  except  with  the  consent 
of  the  Grand  Lodge,  or,  during  the  recess  of 
that  body,  by  the  Dispensation  of  the  Grand 
Master,  to  be  subsequently  confirmed  by  the 
Grand  Lodge. 

Renouncing  Masons.  During  the  anti- 
Masonic  excitement  in  the  United  States, 
which  began  in  1828,  and  lasted  for  a few 
years,  many  Masons  left  the  Order,  actuated 
by  various  motives  (seldom  good  ones),  and 
attached  themselves  to  the  anti-Masonic 
party.  It  is  not  singular  that  these  deserters, 
who  called  themselves  “Renouncing  Masons,” 
were  the  bitterest  in  their  hatred  and  the  loud- 
est in  their  vituperations  of  the  Order.  But, 
as  may  be  seen  in  the  article  Indelibility,  a 
renunciation  of  the  name  cannot  absolve  any- 
one from  the  obligations  of  a Mason. 

Repeal.  As  a Lodge  cannot  enact  a new 
by-law  without  the  consent  of  the  Grand 
Lodge,  neither  can  it  repeal  an  old  one  without 
the  same  consent ; nor  can  anything  done  at  a 
stated  meeting  be  repealed  at  a subsequent 
extra  or  emergent  one. 

Report  of  a Committee.  When  a com- 
mittee, to  which  a subject  had  been  referred, 
has  completed  its  investigation  and  come  to 
an  opinion,  it  directs  its  chairman,  or  some 
other  member,  to  prepare  an  expression  of  its 
views,  to  be  submitted  to  the  Lodge.  The 
paper  containing  this  expression  of  views  is 
called  its  report,  which  may  be  framed  in 
three  different  forms:  It  may  contain  only  an 
expression  of  opinion  on  the  subject  which  had 
been  referred;  or  it  may  contain,  in  addition 
to  this,  an  express  resolution  or  series  of  res- 
olutions, the  adoption  of  which  by  the  assem- 
bly is  recommended ; or,  lastly,  it  may  contain 
one  or  more  resolutions,  without  any  prelim- 
inary expression  of  opinion. 

The  report,  when  prepared,  is  read  to  the 
members  of  the  committee,  and,  if  it  meets 
with  their  final  sanction,  the  chairman,  or  one 
of  the  members,  is  directed  to  present  it  to  the 
Lodge. 

The  reading  of  the  report  is  its  reception, 
and  the  next  question  will  be  on  its  adoption. 
If  it  contains  a recommendation  of  resolu- 
tions, the  adoption  of  the  report  will  be  equiv- 
alent to  an  adoption  of  the  resolutions,  but  the 
report  may,  on  the  question  of  adoption,  be 
otherwise  disposed  of  by  being  laid  on  the 
table,  postponed,  or  recommitted.  (See  the 
subject  fully  discussed  in  Dr.  Mackey’s  trea- 
tise on  Parliamentary  Law  as  applied  to  the 
Government  of  Masonic  Bodies,  ch.  xxxi.) 

Reportorial  Corps.  A name  recently 
given  in  the  United  States  to  that  useful  and 
intelligent  body  of  Masons  who  write,  in  their 
respective  Grand  Lodges,  the  reports  on  For- 
eign Correspondence.  ^ Through  the  exertions 
of  Dr.  Corson,  the  chairman  of  the  Committee 
of  Foreign  Correspondence  of  New  Jersey,  a 
convention  of  this  body  was  held  at  Baltimore 
in  1871,  during  the  session  of  the  General 
Grand  Chapter,  and  measures  were  then  taken 
to  establish  a triennial  convention.  Such  a 


620  REPRESENTAXrV'E 


RESOLUTION 


convention  would  assume  no  legislative  pow- 
ers, but  would  simply  meet  for  the  intercom- 
munication of  ideas  and  the  interchange  of 
fraternal  greetings. 

Representative  of  a Grand  Lodge.  A 

brother  appointed  by  one  Grand  Lodge  to  rep- 
resent its  interest  in  another.  The  repre- 
sentative is  generally,  although  not  necessar- 
ily, a member  of  the  Grand  Lodge  to  whom  he 
is  accredited,  and  receives  his  appointment  on 
its  nomination,  but  he  wears  the  clothing  of 
the  Grand  Lodge  which  he  represents.  He 
is  required  to  attend  the  meetings  of  the 
Grand  Lodge  to  which  he  is  accredited,  and 
to  communicate  to  his  constituents  an  abstract 
of  the  proceedings,  and  other  matters  of  Ma- 
sonic interest . But  it  is  doubtf  ul  whether  these 
duties  are  generally  performed.  The  office  of 
representative  appears  to  be  rather  one  of 
honor  than  of  service.  In  the  French  system, 
a representative  is  called  a “gage  d’amiti6.” 

Representatives  of  Lodges.  In  the  Gen- 
eral Regulations  of  1721  it  was  enacted  that 
“ The  Grand  Lodge  consists  of  and  is  formed  by 
the  Masters  and  Wardens  of  all  the  regular 
particular  Lodges  upon  record” ; and  also  that 
“The  majority  of  every  particular  Lodge, 
when  congregated,  shall  have  the  privilege 
of  giving  instructions  to  their  Master  and 
Wardens  before  the  assembling  of  the  Grand 
Chapter  or  Lodge,  at  the  three  quarterly  com- 
munications hereafter  mentioned  and  of  the 
Annual  Grand  Lodge  too ; because  their  Master 
and  Wardens  are  their  Representatives  and 
are  supposed  to  speak  their  mind.”  {Con- 
stitutions, 1723,  p.  61.)^  A few  modern  Grand 
Lodges  have  disfranchised  the  Wardens  also, 
and  confined  the  representation  to  the  Masters 
only.  But  this  is  evidently  an  innovation, 
having  no  color  of  authority  in  the  Old  Reg- 
ulations. [E.  L.  H.] 

Representative  System.  The  system  of 
appointing  representatives  of  Grand  Lodges 
originated  some  years  ago  with  the  Grand 
Lodge  of  New  York.  It  at  first  met  with 
much  opposition,  but  has  gradually  gained 
favor,  and  there  are  now  but  few  Grand 
Lodges  in  Europe  or  America  that  have  not 
adopted  it.  Although  the  original  plan  in- 
tended by  the  founders  of  the  system  does  not 
appear  to  have  been  effectually  carried  out  in 
all  its  details,  it  has  at  least  been  successful  as 
a means  of  more  closely  cementing  the  bonds 
of  union  between  the  bodies  mutually  rep- 
resented. 

Reprimind.  A reproof  formally  com- 
municated to  the  offender  for  some  fault  com- 
mitted, and  the  lowest  grade,  above  censure, 
of  Masonic  punishment.  It  can  be  inflicted 
only  on  charges  made,  and  by  a majority  vote 
of  the  Lodge.  It  may  be  private  or  public. 
Private  reprimand  is  generally  communi- 
cated to  the  offender  by  a letter  from  the  Mas- 
ter. Public  reprimand  is  given  orally  in  the 
Lodge  and  in  the  presence  of  the  brethren.  A 
pprimand  does  not  affect  the  Masonic  stand- 
ing of  the  person  reprimanded. 

Reputation.  In  the  technical  language  of 
Masonry,  a man  of  good  reputation  is  said  to 


be  one  who  is  “under  the  tongue  of  good  re- 
port”; and  this  constitutes  one  of  the  indis- 
pensable qualifications  of  a candidate  for  in- 
itiation. 

Residence.  It  is  the  general  usage  in 
America,  and  may  be  considered  as  the  Ma- 
sonic law  of  custom,  that  the  application  of  a 
candidate  for  initiation  must  be  made  to  the 
Lodge  nearest  his  place  of  residence.  There 
is,  however,  no  express  law  upon  this  subject 
either  in  the  ancient  landmarks  or  the  Old 
Constitutions,  and  its  positive  sanction  as  a 
law  in  any  jurisdiction  must  be  found  in  the 
local  enactments  of  the  Grand  Lodge  of  that 
jurisdiction.  Still  there  can  be  no  ooubt  that 
expediency  and  justice  to  the  Order  make  such 
a regulation  necessary,  and  accordingly  many 
Grand  Lodges  have  incorporated  su(m  a regu- 
lation in  their  Constitutions;  and  of  course, 
whenever  this  has  been  done,  it  becomes  a 
positive  law  in  that  jurisdiction. 

It  has  also  been  contended  by  some  Amer- 
ican Masonic  jurists  that  a non-resident  of  a 
State  is  not  entitled,  on  a temporary  visit  to 
that  State,  to  apply  for  initiation.  There  is, 
however,  no  landmark  nor  written  law  in  the 
ancient  Constitutions  which  forbids  the  initia- 
tion of  non-residents.  Still,  as  there  can  be 
no  question  that  the  conferring  of  the  degrees 
of  Masonry  on  a stranger  is  always  inexpedi- 
ent, and  frequently  productive  of  injury  and 
injustice,  by  foisting  on  the  Lodges  near  the 
candidate’s  residence  unworthy  and  unac- 
ceptable persons,  there  has  been  a very  general 
disposition  among  the  Grand  Lodges  of  this 
country  to  discountenance  the  initiation  of 
non-residents.  Many  of  them  have  adopted 
a specific  regulation  to  this  effect,  and  in  all 
jurisdictions  where  this  has  been  done,  the 
law  becomes  imperative;  for,  as  the  land- 
marks are  entirely  silent  on  tne  subject,  the 
local  regulation  is  left  to  the  discretion  of  each 
jurisdiction.  But  no  such  rule  has  ever  ex- 
isted among  European  Lodges. 

Resignation  of  Membership.  The  spirit 
of  the  law  of  Masonry  does  not  recognize  the 
right  of  any  member  of  a Lodge  to  resign  his 
membership,  unless  it  be  for  the  purpose  of 
uniting  with  another  Lodge.  This  mode  of 
resignation  is  called  a demission.  (See 
Demit.) 

Resignation  of  Office.  Every  officer  of  a 
Lodge,  or  rather  Masonic  organization,  being 
required  at  the  time  of  his  installation  into 
office  to  enter  into  an  obligation  that  he  will 
erforra  the  duties  of  that  office  for  a speci- 
ed  time  and  until  his  successor  is  installed, 
it  has  been  repeatedly  held  by  the  Masonic 
jurists  of  this  country  that  an  officer  once 
elected  and  installed  cannot  resign  his  office; 
and  this  may  be  considered  as  a well-estab- 
lished law  of  American  Masonry. 

Resolution.  In  parliamentary  law,  a 
proposition,  when  first  presented,  is  called  a 
motion;  if  adopted,  it  becomes  a resolution. 
Many  Grand  Lodges  adopt,  from  time  to  time, 
in  addition  to  the  provisions  of  their  Consti- 
tution, certain  resolutions  on  important  sub- 
jects, which,  giving  them  an  apparently 


RESPECTABLE 


RETURNS 


621 


greater  weight  of  authority  than  ordinary 
enactments,  are  frequently  appended  to  their 
Constitution,  or  their  transaction,  under  the 
imposing  title  of  “Standing  Regulations.’' 
But  this  weight  of  authority  is  only  apparent. 
These  standing  resolutions  having  been 
adopted,  like  all  other  resolutions,  by  a mere 
majority  vote,  are  subject,  like  them,  to  be 
repealed  or  rescinded  by  the  same  vote. 

Aespectable.  A title  given  by  the  French, 
as  W orshipful  is  by  the  English,  to  a Lodge. 
Thus,  La  Respectable  Loge  de  la  Candeur  is 
equivalent  to  “The  Worshipful  Lodge  of 
Candor.”  It  is  generally  abbreviated  as 
R.*.  L.-.  or  R.-.  CZl.-. 

Aespouse.  In  the  liturgical  services  of  the 
church  an  answer  made  by  the  people  speaking 
alternately  with  the  clergyman.  In  the  cere- 
monial observances  of  Freemasonry  there  are 
many  responses,  the  Master  and  the  brethren 
taking  alternate  parts,  especially  in  the  funer- 
al service  as  laid  down  &st  by  Preston,  and 
now  very  generally  adopted.  In  all  Masonic 
prayers  the  nroper  response,  never  to  be 
omitted,  is,  “^o  mote  it  be.” 

Eestoratlou.  ^ The  restoration,  or,  as  it  is 
also  called,  the  reinstatement  of  a Mason  who 
had  been  excluded,  suspended,  or  expelled,  may 
be  the  voluntary  act  of  the  Lodge,  or  that  of 
the  Grand  Lodge  on  appeal,  when  the  sentence 
of  the  Lodge  has  been  reversed  on  account  of 
illegality  in  the  trial,  or  injustice,  or  undue 
severity  in  the  sentence.  It  may  also,  as  in 
the  instance  of  definite  suspension,  be  the  re- 
sult of  the  termination  of  the  period  of  sus- 
pension, when  the  suspended  member  is,  ipso 
facto,  restored  without  any  further  action  of 
the  Lodge. 

The  restoration  from  indefinite  suspension 
must  be  equivalent  to  a reinstatement  in  mem- 
bership,because  the  suspension  being  removed, 
the  offender  is  at  once  invested  with  the  rights 
and  privileges  of  which  he  had  never  been  di- 
vested, but  only  temporarily  deprived. 

But  restoration  from  expulsion  may  be 
either  to  membership  in  the  Lodge  or  simply 
to  the  privileges  of  the  Order. 

It  may  also  be  ex  gratia,  or  an  act  of  mercy, 
the  past  offense  being  condoned;  or  ex  debito 
justitioe,  by  a reversal  of  the  sentence  for  ille- 
gality of  trial  or  injustice  in  the  verdict. 

The  restoration  ex  gratia  may  be  either  by 
the  Lodge  or  the  Grand  Lodge  on  appeal.  If 
by  the  Lodge,  it  may  be  to  membership,  or 
only  to  good  standing  in  the  Order.  But  if  by 
the  Grand  Lodge,  the  restoration  can  only  be 
to  the  rights  and  privileges  of  the  Order.  The 
Mason  having  been  justly  and  legally  ex- 
pelled from  the  Lodge,  the  Grand  Lodge  pos- 
sesses no  prerogative  by  which  it  could  en- 
force a Lodge  to  admit  one  legally  expelled 
any  more  than  it  could  a profane  who  had 
never  been  initiated 

But  if  the  restoration  be  ex  debito  justitice,  as 
an  act  of  justice,  because  the  trial  or  verdict 
had  been  illegal,  then  the  brother,  never  hav- 
ing been  lawfully  expelled  from  the  Lodge  or 
the  Order,  but  being  at  the  very  time  of  his 
appeal  a member  of  the  Lodge,  unjustly  or  il- 


legally deprived  of  his  rights,  the  restoration 
in  this  case  by  the  Grand  Lodge  must  be  to 
membership  in  the  Lodge.  Any  other  course, 
such  as  to  restore  him  to  the  Order  but  not 
to  membership,  would  be  manifestly  unjust. 
The  Grand  Lodge  having  reversed  the  trial 
arid  sentence  of  the  subordinate  Lodge,  that 
trial  and  sentence  become  null  and  void,  and 
the  Mason  who  had  been  unjustly  expelled  Is 
at  once  restored  to  his  original  status.  (See 
this  subject  fully  discussed  in  Dr.  Mackey’s 
TextBook  of  Masonic  Jurisprudence,  Book  VI., 
chap,  iii.) 

Besurrectlon.  The  doctrine  of  a resur- 
rection to  a future  and  eternal  life  constitutes 
an  indispensable  portion  of  the  religious  faith 
of  Masonry.  It  is  not  authoritatively  incul- 
cated as  a point  of  dogmatic  creed,  but  is  im- 
pressirely  taught  by  the  symbolism  of  the 
Third  Degree.  This  dogma  has  existed  among 
almost  all  nations  from  a very  early  period. 
The  Egyptians,  in  their  mysteries,  taught  a 
final  resurrection  of  the  soul.  Although  the 
Jews,  in  escaping  from  their  Egyptian  thral- 
dom, did  not  carry  this  doctrine  with  them 
into  the  desert — for  it  formed  no  part  of  the 
Mosaic  theology — yet  they  subsequentl}^ 
after  the  captivity,  borrowed  it  from  the  Zoro- 
astrians.  The  Brahmans  and  Buddhists  of 
the  East,  the  Etruscans  of  the  South,  and  the 
Druids  and  the  Scandinavian  Skalds  of  the 
West,  nursed  the  faith  of  a resurrection  to 
future  life.  The  Greeks  and  the  Romans 
subscribed  to  it;  and  it  was  one  of  the  great 
objects  of  their  mysteries  to  teach  it.  It  is, 
as  we  aU  know,  an  essential  part  of  the  Chris- 
tian faith,  and  was  exemplified,  in  his  own  res- 
urrection, by  Christ  to  his  followers.  In  Free- 
masonry, a particular  degree,  the  Master’s, 
has  been  appropriated  to  teach  it  by  an  im- 
pressive symbolism.  “Thus,”  says  Hutchin- 
son (Spirit  of  Masonry,  p.  164),  “our  Order  is  a 
positive  contradiction  to  Judaic  blindness  and 
infidelity,  arid  testifies  our  faith  concerning 
the  resurrection  of  the  body.” 

We  may  deny  that  there  has  been  a regular 
descent  of  Freemasonry,  as  a secret  organiza- 
tion, from  the  mystical  association  of  the  Eleu- 
sinians,  the  Samothracians,  or  the  Dionysians. 
No  one,  however,  who  carefully  examines  the 
mode  in  which  the  resurrection  or  restoration 
to  life  was  taught  by  a symbol  and  a ceremony 
in  the  Ancient  Mysteries,  and  how  the  same 
dogma  is  now  taught  in  the  Masonic  initia- 
tion, can,  without  absolutely  rejecting  the 
evident  concatenation  of  circumstances  which 
lies  patent  before  him,  refuse  his  assent  to  the 
proposition  that  the  latter  was  derived  from 
the  former.  The  resemblance  between  the 
Dionysiac  legend,  for  instance,  and  the 
Hiramic,  cannot  have  been  purely  accidental. 
The  chain  that  connects  them  is  easily  found 
in  the  fact  that  the  Pagan  mysteries  lasted 
until  the  fourth  century  of  the  Christian  era, 
and,  as  the  fathers  of  the  church  lamented,  ex- 
ercised an  influence  over  the  secret  societies  of 
the  Middle  Ages. 

Returns  of  Lodges.  Every  subordinate 
Lodge  is  required  to  make  annually  to  the 


622 


REUBEN 


REVIVAL 


Grand  Lodge  a statement  of  the  names  of  its 
members,  and  the  number  of  admissions,  de- 
missions,  and  expulsions  or  rejections  that 
have  taken  place  within  the  year.  This  state- 
ment is  called  a return.  A neglect  to  make  the 
annual  return  causes  a forfeiture  of  the  right 
of  representation  in  the  Grand  Lodge.  The 
sum  due  by  the  Lodge  is  based  on  the  return, 
as  a tax  is  levied  for  each  member  and  each 
initiation.  The  Grand  Lodge  is  also,  by  this 
means,  made  acquainted  with  the  state  of  its 
subordinates  and  the  condition  of  the  Order 
in  its  jurisdiction. 

Reuben.  The  eldest  son  of  Jacob.  Among 
the  Royal  Arch  banners,  that  of  Reuben  is 
purple,  and  bears  a man  as  the  device.  It 
is  appropriated  to  the  Grand  Master  of 
the  Second  Veil. 

Revelation.  The  following  is  an  extract 
from  Mackenzie’s  Royal  Masonic  Cyclo- 
poedia  upon  this  subject:  “With  infinite 
learning  and  patience  the  author  of  The  Book 
of  God,  who  preserves  strict  anonymity,  has 
endeavoured  to  show  that  the  work  (Apoca- 
lypse) was  originally  revealed  to  a primaeval 
John,  otherwise  Cannes,  and  identical  with 
the  first  messenger  of  God  to  man.  This 
theory  is  sufficiently  remarkable  to  be  men- 
tioned here.  The  messengers,  twelve  in 
number,  are  supposed  by  the  author  to 
appear  at  intervals  of  600  years.  Thus : 
1,  Adam,  a.  m.  3000;  2,  Enoch,  a.  m.  3600; 
3,  Fohi,  A.  M.  4200;  4,  Brigoo,  a.  m.  4800; 
5,  Zaratusht,  a.  m.  5400;  6,  Thoth,  a.  m. 
6000;  7,  Amosis  or  Moses,  a.  m.  6600;  8, 
Laotseu,  a.  m.  7200;  9,  Jesus,  a.  m.  7800; 
10,  Mohammed,  a.  m.  8400;  11,  Chengiz- 
Khan,  a.  m.  9000;  and,  12,  the  twelfth  mes- 
senger yet  to  be  revealed,  a.  m.  9600.  With 
the  aid  of  this  theory,  the  whole  history 
of  the  world,  down  to  our  own  days,  is  shown 
to  be  foretold  in  the  Apocalypse,  and  although 
it  is  difficult  to  agree  with  the  accomphshed 
writer’s  conclusions,  supported  by  him  with 
an  array  of  learning  and  a sincere  belief  in 
what  is  stated,  no  one  with  any  taste  for 
these  studies  should  be  without  this  wonder- 
ful series  of  books.  The  same  author  has 
published,  in  two  volumes,  a revised  edition 
of  the  Book  of  Enoch,  with  a commentary, 
and  he  promises  to  continue,  and,  if  possible, 
complete  his  design.” 

Revelations  of  Masonry.  See  Expo- 
sitions. 

Revels,  Master  of  the.  An  officer  at- 
tached to  the  royal  or  other  eminent  house- 
hold, whose  function  it  was  to  preside  when 
the  members  and  guests  were  at  refresh- 
ment, physical  ana  intellectual,  to  have 
charge  of  the  amusements  of  the  court  or  of 
the  nobleman  to  whose  house  he  was  at- 
tached during  the  twelve  Christmas  holidays. 
In  Masonic  language,  the  Junior  Warden. 

Reverend.  A title  sometimes  given  to  the 
chaplain  of  a Masonic  body. 

Reverential  Sign.  The  second  sign  in  the 
English  Royal  Arch  system,  and  thus  ex- 
plained. We  are  taught  by  the  reverential 
Bign  to  bend  with  submission  and  resigna- 


tion beneath  the  chastening  hand  of  the 
Almighty,  and  at  the  same  time  to  engraft 
his  law  in  our  hearts.  This  expressive  form, 
in  which  the  Father  of  the  human  race  first 
presented  himseK  before  the  face  of  the 
Most  High,  to  receive  the  denunciation  and 
terrible  judgment,  was  adopted  by  our 
Grand  Master  Moses,  who,  when  the  Lord 
appeared  to  him  in  the  burning  bush  on 
Mount  Horeb,  covered  his  face  from  the 
brightness  of  the  Divine  presence. 

Revestiary.  The  wardrobe,  or  place  for 
keeping  sacred  vestments.  Distinctive  cos- 
tumes in  public  worship  formed  a part  not 
only  of  the  Jewish,  but  of  almost  all  the 
ancient  rehgions.  The  revestiary  was  com- 
mon to  them  all.  The  Master  of  the  Wardrobe 
became  a necessity. 

Revival.  The  occurrences  which  took 
place  in  the  city  of  London,  in  the  year 
1717,^  when  that  important  body,  which 
has  since  been  known  as  the  Grand  Lodge 
of  England,  was  organized,  have  been  al- 
ways known  in  Masonic  history  as  the 
“ Revival  of  Masonry.”  Anderson,  in  the 
first  edition  of  the  Constitutions,  published 
in  1723  (p.  47),  speaks  of  the  freeborn  British 
nations  having  revived  the  drooping  Lodges 
of  London;  but  he  makes  no  other  ref- 
erence to  the  transaction.  In  his  second 
edition,  published  in  1738,  he  is  more  dif- 
fuse, and  the  account  there  given  is  the 
only  authority  we  possess  of  the  organiza- 
tion made  in  1717:  Preston  and  all  subse- 
quent writers  have  of  course  derived  their 
authority  from  Anderson.  The  transac- 
tions are  thus  detailed  by  Preston  {Illust., 
ed.  1792,  p.  246),  whose  account  is  preferred, 
as  containing  in  a more  succinct  form  all 
that  Anderson  has  more  profusely  detailed. 

“ On  the  accession  of  George  I.,  the  Ma- 
sons in  London  and  its  environs,  finding 
themselves  deprived  of  Sir  Christopher 
Wren  and  their  annual  meetings  discon- 
tinued, resolved  to  cement  themselves  under 
a new  Grand  Master,  and  to  revive  the 
communications  and  annual  festivals  of 
the  Society.  With  this  view,  the  Lodges 
at  the  Goose  and  Gridiron,  in  St.  Paul’s 
Church-Yard;  the  Crown,  in  Parker’s  Lane, 
near  Drury  Lane;  the  Apple-Tree  Tavern, 
in  Charles  Street,  Co  vent  Garden;  and  the 
Rummer  and  Grapes  Tavern,  in  Channel 
Row,  Westminster,  the  only  four  Lodges 
in  being  in  the  South  of  England  at  that 
time,  with  some  other  old  teethren,  met 
at  the  Apple-Tree  Tavern,  above  mentioned, 
in  February,  1717;  and,  having  voted  the 
oldest  Master  Mason  then  present  into 
the  chair,  constituted  themselves  a Grand 
Lodge,  pro  tempore,  in  due  form.  At  this 
meeting  it  was  resolved  to  revive  the  Quar- 
terly Communications  of  the  Fraternity,  and 
to  hold  the  next  annual  assembly  and  feast 
on  the  24th  of  June  at  the  Goose  and  Gridiron, 
in  St.  Paul’s  Church-Yard,  (in  compliment 
to  the  oldest  Lodge,  which  then  met  there,) 
for  the  purpose  of  electing  a Grand  Master 
among  themselves,  till  they  should  have  the 


REVIVAL 


RHODE 


623 


honor  of  a noble  brother  at  their  head.  Ac- 
cordingly, on  St.  John  the  Baptist’s  day, 
1717,  in  the  third  year  of  the  reign  of 
King  George  I.,  the  assembly  and  feast  were 
held  at  the  said  house;  when  the  oldest  Master 
Mason  and  the  Master  of  a Lodge  having 
taken  the  chair,  a list  of  proper  candidates 
for  the  office  of  Grand  Master  was  pro- 
duced; and  the  names  being  separately 
proposed,  the  brethren,  by  a great  majority 
of  hands,  elected  Mr.  Anthony  Sayer  Grand 
Master  of  Masons  for  the  ensuing  year; 
who  was  forthwith  invested  by  the  said 
oldest  Master,  installed  by  the  Master  of 
the  oldest  Lodge,  and  duly  congratulated 
by  the  assembly,  who  paid  him  homage. 
The  Grand  Master  then  entered  on  the  du- 
ties of  his  office,  appointed  his  Wardens,  and 
commanded  the  brethren  of  the  four  Lodges 
to  meet  him  and  his  Wardens  quarterly  in 
communication;  enjoining  them  at  the  same 
time  to  recommend  to  all  the  Fraternity  a 
punctual  attendance  on  the  next  annual 
assembly  and  feast.” 

Recently,  this  claim,  that  Masonry  was 
not  for  the  first  time  organized,  but  only 
revived  in  1717,  has  been  attacked  by  some 
of  those  modern  iconoclasts  who  refuse 
credence  to  anything  traditional,  or  even 
to  any  record  which  is  not  supported  by 
other  contemporary  authority.  Chief  among 
these  is  Bro.  W.  P.  Buchan,  of  England, 
who,  in  his  numerous  articles  in  the  Lon- 
don Freemason  (1871  and  1872),  has  attacked 
the  antiquity  of  Freemasonry,  and  refuses 
to  give  it  an  existence  anterior  to  the  year 
1717.  His  exact  theory  is  that  “our  sys- 
tem of  degrees,  words,  grips,  signs,  etc., 
was  not  in  existence  until  about  a.  d.  1717.” 
He  admits,  however,  that  certain  of  the 
“ elements  or  groundwork  ” of  the  degrees 
existed  before  that  year,  but  not  confined  to 
the  Masons,  being  common  to  all  the  gilds. 
He  thinks  that  the  present  system  was 
indebted  to  the  inventive  genius  of  Anderson 
and  Desaguliers.  And  he  supposes  that  it 
was  simply  “a  reconstruction  of  an  ancient 
society,  viz.,  of  some  form  of  old  Pagan 
philosophy.”  Hence,  he  contends  that  it 
was  not  a “ revival,”  but  only  a “ renaissance,” 
and  he  explains  his  meaning  in  the  following 
language: 

“Before  the  eighteenth  century  we  had  a 
renaissance  of  Pagan  architecture;  then,  to 
follow  suit,  in  the  eighteenth  century  we  had 
a renaissance  in  a new  dress  of  Pagan  mys- 
ticism; but  for  neither  are  we  indebted  to 
the  Operative  Masons,  although  the  Opera- 
tive Masons  were  made  use  of  in  both  cases.” 
{London  Freemason,  September  23,  1871.) 

Buchan’s  theory  has  been  attacked  by 
Bros.  William  J.  Hughan  and  Chalmers  I. 
Baton.  That  he  is  right  in  his  theory,  that  the 
three  degrees  of  Master,  Fellow-Craft,  and 
Apprentice  were  unknown  to  the  Masons  of 
the  seventeenth  century,  and  that  these  classes 
existed  only  as  gradations  of  rank,  will  be  very 
generally  admitted.  But  there  is  unques- 
tionable evidence  that  the  modes  of  recog- 


nition, the  method  of  government,  the  legends, 
and  much  of  the  ceremonial  of  initiation,  were 
in  existence  among  the  Operative  Masons  ol 
the  Middle  Ages,  and  were  transmitted  to  the 
Speculative  Masons  of  the  eighteenth  century. 
The  work  of  Anderson,  of  Desaguliers,  and 
their  contemporjiries,  was  to  improve  and  to 
enlarge,  but  not  to  invent.  The  Masonic 
system  of  the  present  day  has  been  the  result 
of  a slow  but  steady  growth.  Just  as  the  lec- 
tures of  Anderson,  ffiiown  to  us  from  their 
pubhcation  in  1725,  were  subsequently  modi- 
fied and  enlarged  by  the  successive  labors  of 
Clare,  of  Dunckerley,  of  Preston,  and  of  Hem- 
ming, did  he  and  Desaguliers  submit  the  sim- 
ple ceremonial,  which  they  found  at  the  re- 
organization of  the  Grand  Lodge  in  1717,  to  a 
similar  modification  and  enlargement. 

Revoke.  When  a Dispensation  is  issued 
by  a Grand  Master  for  the  organization  of  a 
Lodge,  it  is  granted  “to  continue  of  force  until 
the  Grand  Lodge  shall  grant  a Warrant,  or 
until  the  Dispensation  is  revoked  by  the 
Grand  Master  or  the  Grand  Lodge.”  A Dis- 
pensation may  therefore  be  revoked  at  any 
time  by  the  authority  which  issued  it,  or  by 
a higher  authority.  Charters  are  arrested, 
forfeited,  or  declared  null  and  void;  Dispensa- 
tions are  revoked. 

Rhetoric.  The  art  of  embellishing  lan- 
guage with  the  ornaments  of  construction,  so 
as  to  enable  the  speaker  to  persuade  or  affect 
his  hearers.  It  supposes  and  requires  a proper 
acquaintance  with  the  rest  of  the  liberal  arts; 
for  the  first  step  toward  adorning  a discourse 
is  for  the  speaker  to  become  thoroughly  ac- 
quainted with  its  subject,  and  hence  the  an- 
cient rule  that  the  orator  should  be  acquainted 
with  all  the  arts  and  sciences.  Its  importance 
as  a branch  of  liberal  education  is  recom- 
mended to  the  Mason  in  the  Fellow-Craft’s 
Degree.  It  is  one  of  the  seven  liberal  arts 
and  sciences,  the  second  in  order,  and  is  de- 
scribed in  the  ancient  Constitutions  as  “ret- 
oricke  that  teacheth  a man  to  speake  faire  and 
in  subtill  termes.”  (Harleian  MS.,  No.  1942.) 

Rhode  Island.  Masonry  was  introduced 
into  Rhode  Island  in  1750  by  the  establish- 
ment of  a Lodge  at  Newport,  the  Charter  for 
which  had  been  granted  by  the  St.  John’s 
Grand  Lodge  of  Boston  on  December  27, 
1749.  The  same  Grand  Lodge  established  a 
second  Lodge  at  Providence  on  January  18, 
1757.  On  April  6,  1791,  these  two  Lodges 
organized  a Grand  Lodge  at  Providence, 
Christopher  Champlin  being  elected  the  first 
Grand  Master.  This  is  the  first  instance 
known  in  Masonic  history  of  the  organization 
of  a Grand  Lodge  by  only  two  subordinates. 
The  act  was  irregular,  and  the  precedent  has 
never  subsequently  been  followed.  It  was 
not  until  1799  that  the  new  Grand  Lodge 
granted  its  first  Charter  for  the  establishment 
of  a third  Lodge  at  Warren.  The  Grand 
Chapter  was  organized  in  March,  1798,  and 
the  Grand  Council  in  October,  1860.  The 
Grand  Conunandery  forms  a part  of  a common 
body  known  as  the  Grand  Commandery  of 
Massachusetts  and  Rhode  Island.  It  was 


624 


RHODES 


RIGHT 


formed  in  1805,  and  the  celebrated  Thomas 
Smith  Webb  was  its  first  presiding  officer. 

Rli4Mles.  An  island  in  the  Mediterranean 
Sea,  wiiich,  although  nominally  under  the 
government  of  the  Emperor  of  Constanti- 
nople, was  in  1308  in  the  possession  of  Saracen 
pirates.  In  that  year,  Fulke  de  Villaret, 
Grand  Master  of  the  Knights  Hospitalers, 
having  landed  with  a large  force,  drove  out  the 
Saracens  and  took  possession  of  the  island, 
which  became  the  seat  of  the  Order,^  who  re- 
moved to  it  from  Cyprus  and  continued  to 
occupy  it  until  it  was  retaken  by  the  Saracens 
in  1522,  when  the  knights  were  transferred  to 
the  island  of  Malta.  Their  residence  for  over 
two  hundred  years  at  Rhodes  caused  them 
sometimes  to  receive  the  title  of  the  Knights 
of  Rhodes. 

Shodes,  Knight  of.  See  Knight  of 
Rhodes. 

KIbhon.  The  use  of  a ribbon,  with  the 
official  jewel  suspended  and  attached  to  a 
buttonhole  instead  of  the  collar,  recently 
adopted  by  a few  American  Lodges,  is  a viola- 
tion of  the  ancient  customs  of  the  Order. 
The  collar  cut  in  a triangular  shape,  with  the 
jewel  suspended  from  the  apex,  dates  from  the 
earliest  time  of  the  revival,  and  is  perhaps  as 
old  as  the  apron  itself.  (See  Collar.) 

Bidel,  Cornelius  Johann  Kudolph. 
Born  at  Hamburg,  May  25,  1759,  and  died  at 
Weimar,  January  16, 1821.  He  was  an  active 
and  learned  Mason,  and  for  many  years  the 
Master  of  the  Lodge  Amalia  at  Weimar.  In 
1817,  he  published  in  four  volumes  an  elab- 
orate and  valuable  work  entitled  Versuch 
eines  Alphabetischen  Verzeichnisses,  u.  s.  to., 
i.  e.,  “An  essay  toward  an  Alphabetical  Cata- 
logue of  important  events,  for  the  knowledge 
and  history  of  Freemasonry,  and  especially 
for  a critical  examination  of  the  origin  and 
growth  of  the  various  rituals  and  systems 
from  1717  to  1817.” 

Bight  Angle.  A right  angle  is  the  meeting 
of  two  lines  in  an  angle  of  ninety  degrees, 
or  the  fourth  part  of  a circle.  Each  of  its 
lines  is  perpendicular  to  the  other;  and  as 
the  perpendicular  line  is  a symbol  of  upright- 
ness of  conduct,  the  right  angle  has  been 
adopted  by  Masons  as  an  emblem  of  virtue. 
Such  was  also  its  signification  among  the 
Pythagoreans.  The  right  angle  is  repre- 
sented in  the  Lodges  by  the  square,  as  the 
horizontal  is  by  the  level,  and  the  perpen- 
dicular by  the  plumb. 

Bight  Eminent.  An  epithet  prefixed  to 
the  title  of  the  Deputy  Grand  Master  of  the 
Grand  Encampment  of  Knights  Templar  of 
the  United  States,  and  to  that  of  the  Grand 
Commander  of  a State  Grand  Commandery. 

Bight  Excellent.  The  ^ithet  prefixed  to 
the  title  of  all  superior  officers  of  a Grand 
Chapter  of  Royal  Arch  Masonry  below  the 
dignity  of  a Grand  High  Priest. 

Bight  Hand.  The  right  hand  has  in  all 
ages  been  deemed  an  important  symbol  to 
represent  the  virtue  of  fidelity.  Among  the 
ancients,  the  right  hand  and  fidelity  to  an  ob- 
ligation were  almost  deemed  synonymous 


terms.  Thus,  among  the  Romans,  the  ex- 
pression “fallere  dextram,”  to  betray  the  right 
hand,  also  signified  to  violate  faith;  and  “jun- 
gere  dextras,”  to  join  right  hands,  meant  to 
give  a mutual  pledge.  Among  the  Hebrews, 
iamin,  the  right  hand,  was  derived  from 
pX,  aman,  to  be  faithful. 

The  practise  of  the  ancients  was  con- 
formable to  these  peculiarities  of  idiom. 
Among  the  Jews,  to  give  the  right  hand 
was  considered  as  a mark  of  friendship  and 
fidelity.  Thus  St.  Paul  says,  “when  James, 
Cephas,  and  John,  who  seemed  to  be  pillars, 
perceived  the  grace  that  was  given  unto 
me,  they  gave  to  me  and  Barnabas  the  right 
hands  of  fellowship,  that  we  should  go  unto 
the  heathen,  ana  they  unto  the  circum- 
cision.” (Gal.  ii.  9.)  The  same  expression, 
also,  occurs  in  Maccabees.  We  meet,  in- 
deed, continually  in  the  Scriptures  with 
allusions  to  the  right  hand  as  an  emblem  of 
truth  and  fidehty.  Thus  in  Psalm  cxliv. 
it  is  said,  “their  right  hand  is  a right  hand 
of  falsehood,”  that  is  to  aay,  they  lift  up 
their  right  hand  to  swear  to  what  is  not 
true.  This  lifting  up  of  the  right  hand 
was,  in  fact,  the  universal  mode  adopted 
among  both  Jews  and  Pagans  in  taking  an 
oath.  The  custom  is  certainly  as  old  as  the 
davs  of  Abraham,  who  said  to  the  King  of 
Salem,  “I  have  lifted  up  my  hand  unto 
the  Lord,  the  most  high  God,  the  possessor 
of  heaven  and  earth,  that  I will  not  take 
anything  that  is  thine.”  Sometimes  among 
the  Gentile  nations,  the  right  hand,  in  taking 
an  oath,  was  laid  upon  the  horns  of  the 
altar,  and  sometimes  upon  the  hand  of  the 
person  administering  the  obligation.  But  in 
all  cases  it  was  deemed  necessary,  to  the 
validity  and  solemnity  of  the  attestation, 
that  the  right  hand  should  be  ec^loyed. 

Since  the  introduction  of  Christianity, 
the  use  of  the  right  hand  in  contracting 
an  oath  has  been  continued,  but  instead  of 
extending  it  to  heaven,  or  seizing  with  it  a 
horn  of  the  altar,  it  is  now  directed  to  be 
placed  upon  the  Holy  Scriptures,  which  is 
the  universal  mode  at  this  day  in  all  Chris- 
tian countries.  The  antiquity  of  this  usage 
may  be  learned  from  the  fact,  that  in  the 
code  of  the  Emperor  Theodosius,  adopted 
about  the  year  438,  the  placing  of  the  right 
hand  on  the  Gospels  is  alluded  to;  and  in 
the  code  of  Justinian  (hb.  ii.,  tit.  53,  lex. 
i.),  whose  date  is  the  year  529,  the  ceremony 
is  distinctly  laid  down  as  a necessary  part 
of  the  formality  of  the  oath,  in  the  words 
“tactis  sacrosanctis  Evangeliis” — the  Holy 
Gospels  being  touched. 

Tnis  constant  use  of  the  right  hand  in  the 
most  sacred  attestations  and  solemn  com- 
pacts, was  either  the  cause  or  the  consequence 
of  its  being  deemed  an  emblem  of  fidelity. 
Dr.  Potter  {Arch.  Grcec.,  p.  229)  thinks  it 
was  the  cause,  and  he  supposes  that  the  right 
hand  was  naturally  used  instead  of  the  left, 
because  it  was  more  honorable,  as  being 
the  instrument  bv  which  superiors  give  com- 
mands to  those  below  them.  Be  this  as  it 


RIGHT 


RING 


625 


may,  it  is  well  known  that  the  custom  existed 
universally,  and  that  there  are  abundant 
allusions  in  the  most  ancient  writers  to  the 
junction  of  right  hands  in  making  compacts. 

The  Romans  had  a goddess  whose  name 
was  Fides,  or  Fidelity,  whose  temple  was 
first  consecrated  by  Numa.  Her  symbol 
was  two  right  hands  joined,  or  sometimes 
two  human  figures  holding  each  other  by 
the  right  hands,  whence,  in  all  agreements 
among  the  Greeks  and  Romans,  it  was  usual 
for  the  parties  to  take  each  other  by  the 
right  hand,  in  token  of  their  intention  to  ad- 
here to  the  compact. 

By  a strange  error  for  so  learned  a man, 
Oliver  mistakes  the  name  of  this  goddess, 
and  calls  her  Faith.  “The  spurious  Free- 
masonry,” he  remarks,  “had  a goddess 
called  Faith.”  No  such  thing.  Fides,  or, 
as  Horace  calls  her,  “incorrupta  Fides,” 
incorruptible  Fidelity,  is  very  different  from 
the  theological  virtue  of  Faith. 

The  joining  of  the  right  hands  was  es- 
teemed among  the  Persians  and  Parthians 
as  conveying  a most  inviolable  obligation 
of  fidelity.  Hence,  when  King  Artabanus 
desired  to  hold  a conference  with  his  re- 
volted subject,  Asineus,  who  was  in  arms 
against  him,  he  despatched  a messenger  to 
him  with  the  request,  who  said  to  Asineus, 
“the  king  hath  sent  me  to  give  you  his 
right  hand  and  security,”  that  is,  a prom- 
ise of  safety  in  going  and  coming.  And 
when  Asineus  sent  his  brother  Asileus  to 
the  proposed  conference,  the  king  met  him 
and  gave  him  his  right  hand,  upon  which 
Josephus  {Ant.  Jud.,  lib.  xviii.,  cap.  ix.) 
remarks;  “This  is  of  the  greatest  force  there 
with  all  these  barbarians,  and  affords  a firm 
security  to  those  who  hold  intercourse  with 
them;  for  none  of  them  will  deceive,  when 
once  they  have  given  you  their  right  hands, 
nor  will  any  one  doubt  of  their  fidelity, 
when  that  is  once  given,  even  though  they 
were  before  suspected  of  injustice.” 

• Stephens  (Travels  in  Yucatan,  vol.  ii.,  p. 
474)  gives  the  following  account  of  the  use 
of  the  right  hand  as  a symbol  among  the 
Indian  tribes: 

“In  the  course  of  many  years’  residence 
on  the  frontiers  including  various  journeyings 
among  the  tribes,  I have  had  frequent 
occasion  to  remark  the  use  of  the  right  hand 
as  a symbol;  and  it  is  frequently  applied 
to  the  naked  body  after  its  preparation  and 
decoration  for  sacred  or  festive  dances. 
And  the  fact  deserves  further  consideration 
from  these  preparations  being  generally 
made  in  the  arcanum  of  the  secret  Lodge, 
or  some  other  private  place,  and  with  all 
the  skill  of  the  adept’s  art.  The  mode  of 
applying  it  in  these  cases  is  by  smearing 
the  hand  of  the  operator  with  white  or 
colored  clay,  and  impressing  it  on  the  breast, 
the  shoulder,  or  other  part  of  the  body.  The 
idea  is  thus  conveyed  that  a secret  influence, 
a charm,  a mystical  power  is  given,  arising 
from  his  sanctity,  or  his  proficiency  in  the 
occult  arts.  This  use  of  the  hand  is  not 
41 


confined  to  a single  tribe  or  people.  I have 
noticed  it  alike  among  the  Dacotahs,  the 
Winnebagoes,  and  other  Western  tribes,  as 
among  the  numerous  branches  of  the  red 
race  still  located  east  of  the  Mississippi  River, 
above  the  latitude  of  42  degrees,  who  speak 
dialects  of  the  Algonquin  language.” 

It  is  thus  apparent  that  the  use  of  the 
right  hand  as  a token  of  sincerity  and  a 
pledge  of  fidelity,  is  as  ancient  as  it  is  uni- 
versal; a fact  which  will  account  for  the  im- 
portant station  which  it  occupies  among 
the  symbols  of  Freemasonry. 

Right  Side.  Among  the  Hebrews,  as  well 
as  the  Greeks  and  Romans,  the  right  side 
was  considered  superior  to  the  left;  and  as 
the  right  was  the  side  of  good,  so  was  the  left 
of  bad  omen.  Dexter,  or  right,  signified  also 
propitious,  and  sinister,  or  left,  unlucky. 
In  the  Scriptures  we  find  frequent  allusions 
to  this  superiority  of  the  right.  Jacob,  for 
instance,  called  his  youngest  and  favorite 
child,  Ben-jamin,  the  son  of  his  right  hand, 
and  Bathsheba,  as  the  king’s  mother,  was 
placed  at  the  right  hand  of  Solomon.  (See 
Left  Side.) 

Right  Worshipful.  An  epithet  applied 
in  most  jurisdictions  of  the  United  States 
to  all  Grand  Officers  below  the  dignity  of  a 
Grand  Master. 

Ring,  Luminous.  See  Academy  of  Sub- 
lime Masters  of  the  Luminous  Ring. 

Ring,  Masonic.  The  ring,  as  a symbol  of 
the  covenant  entered  into  with  the  Order, 
as  the  wedding  ring  is  the  symbol  of  the 
covenant  of  marriage,  is  worn  in  some  of  the 
high  degrees  of  Masonry.  It  is  not  used  in 
Ancient  Craft  Masonry.  In  the  Order  of  the 
Temple  the  “ring  of  profession,”  as  it  is  called, 
is  of  gold,  having  on  it  the  cross  of  the  Order 
and  the  letters  P.  D.  E.  P.,  being  the  initials 
of  “Pro  Deo  et  P atria."  It  is  worn  on  the 
index  finger  of  the  right  hand.  The  In- 
spectors-General  of  the  Thirty-third  Degree 
of  the  Ancient  and  Accepted  Rite  wear  a ring 
on  the  little  finger  of  the  right  hand.  Inside 
is  the  motto  of  the  Order,  “Deus  meum  que 
JUS.”  In  the  Fourteenth  Degree  of  the 
same  Rite  a ring  is  worn,  which  is  described 
as  “a  plain  gold  ring,”  having  inside  the 
motto,  ‘^Virtus  junxit,  mors  non  separahit.” 
It  is  worn  in  the  Northern  Jurisdiction  on  the 
fourth  or  ring  finger  of  the  left  hand.  In  the 
Southern  Jurisdiction  it  is  worn  on  the  same 
finger  of  the  right  hand. 

The  use  of  the  ring  as  a symbol  of  a cov- 
enant may  be  traced  very  far  back  into  an- 
tiquity. The  Romans  had  a marriage  ring, 
but  according  to  Swinburne,  the  great  can- 
onist, it  was  of  iron,  with  a jewel  of  adamant, 
“to  signify  the  durance  and  perpetuity  of  the 
contract.” 

In  reference  to  the  rings  worn  in  the  high 
degrees  of  Masonry,  it  may  be  said  that 
they  partake  of  the  double  symbolism  of 
power  and  affection.  The  ring,  as  a sym- 
bol of  power  and  dignity,  was  worn  in  an- 
cient times  by  kings  and  men  of  elevated 
rank  and  oflSce.  Thus  Pharaoh  bestowed 


626 


RISING 


RITE 


a ring  upon  Joseph  as  a mark  or  token  of 
the  power  he  had  conferred  upon  him,  for 
which  reason  the  people  bowed  the  knee  to 
him.  It  is  in  this  light  that  the  ring  is 
worn  by  the  Inspectors  of  Scottish  Ma- 
sonry as  representing  the  sovereigns  of  the 
Rite.  But  those  who  receive  only  the  Four- 
teenth Degree,  in  the  same  Rite,  wear  the 
ring  as  a symbol  of  the  covenant  of  affection 
and  fidelity  into  which  they  have  entered. 

While  on  the  subject  of  the  ring  as  a sym- 
bol of  Masonic  meaning,  it  will  not  be  ir- 
relevant to  refer  to  the  magic  ring  of  King 
Solomon,  of  which  both  the  Jews  and  the 
Mohammedans  have  abundant  traditions. 
The  latter,  indeed,  have  a book  on  magic 
rings,  entitled  Scalcuthal,  in  which  they 
trace  the  ring  of  Solomon  from  Jared,  the 
father  of  Enoch.  It  was  by  means  of  this 
ring,  as  a talisman  of  wisdom  and  power,  that 
Solomon  was,  they  say,  enabled  to  perform 
those  wonderful  acts  and  accomplish  those 
vast  enterprises  that  have  made  his  name  so 
celebrated  as  the  wisest  monarch  of  the  earth. 

Rising  Sun.  The  rising  sun  is  represented 
by  the  Master,  because  as  the  sun  by  his  rising 
opens  and  governs  the  day,  so  the  Master  is 
taught  to  open  and  govern  his  Lodge  with 
equal  regularity  and  precision. 

Rite.  The  Latin  word  ritus,  whence  we 
get  the  English  rite,  signifies  an  approved 
usage  or  custom,  or  an  external  observance. 
Vossius  derives  it  by  metathesis  from  the 
Greek  rpi^eiv,  whence  literally  it  signifies  a 
trodden  path,  and,  metaphorically,  a long- 
followed  custom.  As  a Masonic  term  its 
application  is  therefore  apparent.  It  signifies 
a method  of  conferring  Masonic  light  by_a 
collection  and  distribution  of  degrees.  It  is, 
in  other  words,  the  method  and  order  observed 
in  the  government  of  a Masonic  system. 

The  original  system  of  Speculative  Ma- 
sonry consisted  of  only  the  three  Sym- 
bolic degrees,  called,  therefore.  Ancient  Craft 
Masonry.  Such  was  the  condition  of  Free- 
masonry at  the  time  of  what  is  called  the 
revival  in  1717.  Hence,  this  was  the  original 
Rite  or  approved  usage,  and  so  it  continued 
in  England  until  the  year  1813,  when  at  the 
union  of  the  two  Grand  Lodges  the  ‘‘Holy 
Royal  Arch”  was  declared  to  be  a part  of  the 
system;  and  thus  the  English  Rite  was  made 
legitimately  to  consist  of  four  degrees. 

But  on  the  Continent  of  Europe,  the 
organization  of  new  systems  began  at  a much 
earlier  period,  and  by  the  invention  of  what 
are  known  as  the  high  degrees  a multitude 
of  Rites  was  established.  All  of  these  agreed 
in  one  important  essential.  They  were  built 
upon  the  three  Symbolic  degrees,  which, 
in  every  instance,  constituted  the  fundamental 
basis  upon  which  they  were  erected.  They 
were  intended  as  an  expansion  and  develop- 
ment of  the  Masonic  ideas  contained  in  these 
degrees.  The  Apprentice,  Fellow-Craft,  and 
Master’s  degrees^  were  the  porch  through 
which  every  initiate  was  required  to  pass 
before  he  could  gain  entrance  into  the  inner 
temple  which  had  been  erected  by  the  founders 


of  the  Rite.  They  were  the  text,  and  the 
high  degrees  the  commentary. 

tience  arises  the  law,  that  whatever  may 
be  the  constitution  and  teachings  of  any 
Rite  as  to  the  higlier  degrees  peculiar  to  it, 
the  three  Symbolic  degrees  being  common 
to  all  the  Rites,  a Master  Mason,  in  any 
one  of  the  Rites,  may  visit  and  labor  in  a 
Master’s  Lodge  of  every  other  Rite.  It  is 
only  after  that  degree  is  passed  that  the 
exclusiveness  of  each  Rite  begins  to  operate. 

There  has  been  a multitude  of  these  Rites. 
Some  of  them  have  lived  only  with  their 
authors,  and  died  when  their  parental  energy 
in  fostering  them  ceased  to  exert  itself. 
Others  have  had  a more  permanent  existence, 
and  still  continue  to  divide  the  Masonic 
family,  furnishing,  however,  only  diverse 
methods  of  attaining  to  the  same  great  end, 
the  acquisition  of  Divine  Truth  by  Masonic 
light.  Ragon,  in  his  Tuilier  General,  supplies 
us  with  the  names  of  a hundred  and  eight, 
under  the  different  titles  of  Rites,  Orders, 
and  Academies.  But  many  of  these  are 
unmasonic,  being  merely  of  a political,  social, 
or  literary  character.  The  following  cata- 
logue embraces  the  most  important  of  those 
which  have  hitherto  or  still  continue  to  arrest 
the  attention  of  the  Masonic  student. 

1.  York  Rite. 

2.  Ancient  and  Accepted  Scottish  Rite. 

3.  French  or  Modern  Rite. 

4.  American  Rite. 

5.  Philosophic  Scottish  Rite. 

6.  Primitive  Scottish  Rite. 

7.  Reformed  Rite. 

8.  Reformed  Helvetic  Rite. 

9.  Fessler’s  Rite. 

10.  Schroder’s  Rite. 

11.  Rite  of  the  Grand  Lodge  of  the  Three 
Globes. 

12.  Rite  of  the  Elect  of  Truth. 

13.  Rite  of  the  Vielle  Bru. 

14.  Rite  of  the  Chapter  of  Clermont. 

15.  Pernetty’s  Rite. 

16.  Rite  of  the  Blazing  Star. 

17.  Chastanier’s  Rite. 

18.  Rite  of  the  Philalethes. 

19.  Primitive  Rite  of  the  Philadelphians. 

20.  Rite  of  Martinism. 

21.  Rite  of  Brother  Henoch. 

22.  Rite  of  Mizraim. 

23.  Rite  of  Memphis. 

24.  Rite  of  Strict  Observance. 

25.  Rite  of  Lax  Observance. 

26.  Rite  of  African  Architects. 

27.  Rite  of  Brothers  of  Asia. 

28.  Rite  of  Perfection. 

29.  Rite  of  Elected  Cohens. 

30.  Rite  of  the  Emperors  of  the  East  and 
West. 

31.  Primitive  Rite  of  Narbonne. 

32.  Rite  of  the  Order  of  the  Temple. 

33.  Swedish  Rite. 

34.  Rite  of  Swedenborg. 

35.  Rite  of  Zinnendorf. 

36.  Egyptian  Rite  of  Cagliostro. 

37.  Rite  of  the  Beneficent  Knights  of  the 
Holy  City. 


RITE 


ROBERTS 


627 


These  Rites  are  not  here  given  in  either 
the  order  of  date  or  of  importance.  The 
distinct  history  of  each  will  be  found  under 
its  appropriate  title. 

Rite  des  Elus  Coens,  ou  Prdtres.  A sys- 
tem adopted  in  1750,  but  which  did  not 
attain  its  full  vigor  until  twenty-five  years 
thereafter,  when  Lodges  were  opened  in  Paris, 
Marseilles,  Bordeaux,  and  Toulouse.  The 
devotees  of  Martinez  Pasqualis,  the  founder, 
were  called  Martinistes,  and  were  partly 
Hermetic  and  partly  Swedenborgian  in  their 
teachings.  Martinez  was  a religious  man, 
and  based  his  teachings  partly  on  the  Jewish 
Kabbala  and  partly  on  Hermetic  supernat- 
uralism. The  grades  were  as  follows:  1. 
Apprenti;  2.  Compagnon;  3.  Maitre;  4. 
Grand  Elu;  5.  Apprenti  Coen;  6.  Compagnon 
Coen;  7.  Maitre  Coen;  8.  Grand  Architecte; 
9.  Grand  Commandeur. 

Bitter.  German  for  knight^  as  “Der 
Preussische  Ritter,”  the  Prussian  Knight. 
The  word  is  not,  however,  applied  to  a 
Knight  Templar,  who  is  more  usually  called 
“ Tempelherr  ” ; although,  when  spoken  of  as 
a Knight  of  the  Temple,  he  would  be  styled 
Ritter  vom  Tempel. 

Ritual.  The  mode  of  opening  and  closing 
a Lodge,  of  conferring  the  degrees,  of  installa- 
tion, and  other  duties,  constitute  a system 
of  ceremonies  which  are  called  the  Ritual. 
Much  of  this  ritual  is  esoteric,  and,  not  being 
permitted  to  be  committed  to  writing,  is  com- 
municated only  by  oral  instruction.  In  each 
Masonic  jurisdiction  it  is  required,  by  the 
superintending  authority,  that  the  ritual  shall 
be  the  same;  but  it  more  or  less  differs  in  the 
different  Rites  and  jurisdictions.  But  this 
does  not  affect  the  universality  of  Masonry. 
The  ritual  is  only  the  external  and  extrinsic 
form.  The  doctrine  of  Freemasonry  is  every- 
where the  same.  It  is  the  body  which  is 
unchangeable — remaining  always  and  every- 
where the  same.  The  ritual  is  but  the  outer 
garment  which  covers  this  body,  which  is 
subject  to  continual  variation.  It  is  right 
and  desirable  that  the  ritual  should  be  made 
erfect,  and  everywhere  alike.  But  if  this 
e impossible,  as  it  is,  this  at  least  will  console 
us,  that  while  the  ceremonies,  or  ritual,  have 
varied  at  different  periods,  and  still  vary  in 
different  countries,  the  science  and  philosophy, 
the  symbolism  and  the  rehgion,  of  Freema- 
sonry continue,  and  will  continue,  to  be  the 
same  wherever  true  Masonry  is  practised. 

Robelot.  Formerly  an  advocate  of  the 
parhament  of  Dijon,  a distinguished  French 
Mason,  and  the  author  of  several  Masonic 
discourses,  especially  of  one  delivered  before 
the  Mother  Lodge  of  the  Philosophic  Scottish 
Rite,  of  which  he  was  Grand  Orator,  Decem- 
ber 8,  1808,  at  the  reception  of  Askeri  Khan, 
the  Persian  Ambassador,  as  a Master  Mason. 
This  address  gave  so  much  satisfaction  to  the 
Lodge,  that  it  decreed  a medal  to  M.  Robelot, 
on  one  side  of  which  was  a bust  of  the  Grand 
Master,  and  on  the  other  an  inscription  which 
recounted  the  valuable  services  rendered  to 
the  society  by  M.  Robelot  as  its  Orator, 


and  as  a Masonic  author.  Robelot  held 
the  theory  that  Freemasonry  owed  its  origin 
to  the  East,  and  was  the  invention  of  Zoro- 
aster. 

Robert  I.  Commonly  called  Robert  Bruce. 
He  was  crowned  King  of  Scotland  in  1306, 
and  died  in  1329.  Mter  the  turbulence  of 
the  early  years  of  his  reign  had  ceased,  and 
peace  had  been  restored,  he  devoted  himself 
to  the  encouragement  of  architecture  in  his 
kingdom.  His  connection  with  Masonry, 
and  especially  with  the  high  degrees,  is  thus 
given  by  Dr.  Ohver  (Landm.,  ii.,  12):  ‘‘The 
only  high  degree  to  which  an  early  date  can 
be  safely  assigned  is  the  Royal  Order  of  H.  R. 
D.  M.,  founded  by  Robert  Bruce  in  1314. 
Its  history  in  brief  refers  to  the  dissolution 
of  the  Order  of  the  Temple.  Some  of  those 
persecuted  individuals  took  refuge  in  Scot- 
land, and  placed  themselves  under  the  pro- 
tection of  Robert  Bruce,  and  assisted  him 
at  the  battle  of  Bannockburn,  which  was 
fought  on  St.  John’s  day,  1314.  After 
this  battle  the  Royal  Order  was  founded; 
and  from  the  fact  of  the  Templars  having 
contributed  to  the  victory,  and  the  subse- 
quent ^ants  to  their  Order  by  King  Robert, 
for  which  they  were  formally  excommuni- 
cated by  the  church,  it  has,  by  some  persons, 
been  identified  with  that  ancient  military 
Order.  But  there  are  sound  reasons  for 
believing  that  the  two  systems  were  uncon- 
nected with  each  other.”  Thory  {Act.  Lat., 
i.,  6),  quoting  from  a manuscript  ritual  in 
the  horary  of  the  Mother  Lodge  of  the  Philo- 
sophic Rite,  gives  the  following  statement: 
“Robert  Bruce,  King  of  Scotland,  under 
the  name  of  Robert  I.,  created  on  the  24th 
June,  after  the  battle  of  Bannockburn,  the 
Order  of  St.  Andrew  of  the  Thistle,  to  which 
he  afterwards  united  that  of  H.  R.  D.,  for 
the  sake  of  the  Scottish  Masons  who  made  a 
art  of  the  thirty  thousand  men  with  whom 
e had  fought  an  army  of  one  hundred 
thousand  English.  He  reserved  forever  to 
himself  and  his  successors  the  title  of  Grand 
Master.  He  founded  the  Grand  Lodge  of  the 
Royal  Order  of  H.  R.  D.  at  Kilwinning,  and 
died,  covered  with  glory  and  honor,  on  the 
9th  July,  1329.”  Both  of  these  statements 
or  legends  require  for  all  their  details  authenti- 
cation. (See  Royal  Order  of  Scotland.) 

Roberts  Manuscript.  This  is  the  first  of 
those  manuscripts  the  originals  of  which  have 
not  yet  been  recovered,  and  which  are  known 
to  us  only  in  a printed  copy.  The  Roberts 
Manuscript,  so  called  from  the  name  of  the 
printer,  J.  Roberts,  was  published  by  him  at 
London,  in  1722,  under  the  title  of  The  Old 
Constitutions  belonging  to  the  Ancient  and 
Honorable  Society  of  Free  and  Accepted  Masons. 
Taken  from  a Manuscript  wrote  above  five  hun- 
dred years  since.  Of  this  work,  which  had 
passed  out  of  the  notice  and  knowledge  of 
the  Masonic  world,  Richard  Spencer,  of 
London,  being  in  possession  of  a copy,  pub- 
lished a second  edition  in  1871.  On  a col- 
lation of  this  work  with  the  Harleian  MS., 
it  is  evident  that  either  both  were  derived 


628 


ROBES 


ROCKWELL 


from  one  and  the  same  older  manuscript, 
or  that  one  of  them  has  been  copied  from 
the  other;  although,  if  this  be  the  case,  there 
has  been  much  carelessness  on  the  part  of 
the  transcriber.  If  the  one  was  transcribed 
from  the  other,  there  is  internal  evidence 
that  the  Harleian  is  the  older  exemplar. 
The  statement  on  the  title-page  of  Roberts’s 
book,  that  it  was  “taken  from  a manuscript 
wrote  over  five  hundred  years  since,”  is 
contradicted  by  the  simple  fact  that,  hke 
the  Harleian  MS.,  it  contains  the  regula- 
tions adopted  at  the  General  Assembly  held 
in  1663. 

Robes.  A proposition  was  made  in  the 
Grand  Lodge  of  England,  on  April  8,  1778, 
that  the  Grand  Master  and  his  officers  should 
be  distinguished  in  future  at  all  public  meet- 
ings by  robes.  This  measure,  Preston  says 
{Illustrations,  ed.  1792,  p.  332),  was  at  first 
favorably  received;  but  it  was,  on  investiga- 
tion, found  to  be  so  diametrically  opposed  to 
the  original  plan  of  the  Institution,  that  it 
was  very  properly  laid  aside.  In  no  juris- 
diction are  robes  used  in  Symbolic  Masonry. 
In  many  of  the  high  degrees,  however,  they 
are  employed.  In  the  United  States  and  in 
England  they  constitute  an  important  part  of 
the  paraphernalia  of  a Royal  Arch  Chapter. 
(See  Royal  Arch  Robes.) 

Robin,  Abbtf  Claude.  A French  littera- 
teur, and  curate  of  St.  Pierre  d’Angers.  In 
1776  he  advanced  his  views  on  the  origin 
of  Freemasonry  in  a lecture  before  the  Lodge 
of  Nine  Sisters  at  Paris.  This  he  subse- 
quently enlarged,  and  his  interesting  work 
was  published  at  Paris  and  Amsterdam,  in 
1779,  under  the  title  of  Recherches  sur  les 
Initiations  Anciennes  et  Modernes.  A German 
translation  of  it  appeared  in  1782,  and  an 
exhaustive  review,  or,  rather,  an  extensive 
synopsis  of  it,  was  made  by  Chemin  des 
Pontes  in  the  first  volume  of  his  EncyclopSdie 
Magonnique.  In  this  work  the  Abbe  deduces 
from  the  ancient  initiations  in  the  Pagan 
Mysteries  the  orders  of  chivalry,  whose 
branches,  he  says,  produced  the  initiation  of 
Freemasonry. 

Robison,  John.  He  was  Professor  of  Nat- 
ural Philosophy  in  the  University  of  Edin- 
burgh, and  Secretary  of  the  Royal  Society 
in  that  city.  He  was  born  at  Boghall,  in 
Scotland,  in  1739,  and  died  in  1805.  He  was 
the  author  of  a Treatise  on  Mechanical  Philos- 
ophy, which  possessed  some  merit;  but  he  is 
better  known  in  Masonic  literature  by  his 
anti-Masonic  labors.  He  published  in  1797, 
at  Edinburgh  and  London,  a work  entitled 
Proofs  of  a Conspiracy  against  all  the  Religions 
and  Governments  of  Europe,  carried  on  in  the 
Secret  Meetings  of  the  Freemasons,  Illuminati, 
and  Reading  Societies,  collected  from  Good 
Authorities.  In  consequence  of  the  anti- 
Jacobin  sentiment  of  the  people  of  Great 
Britain  at  that  time,  the  work  on  its  first 
appearance  produced  a great  sensation.  It 
was  not,  however,  popular  with  all  readers. 
A contemporary  critic  {Month.  Rev.,  xxv., 
815)  said  of  it,  in  a very  unfavorable  review: 


“On  the  present  occasion,  we  acknowledge 
that  we  have  felt  something  hke  regret  that  a 
lecturer  on  natural  philosophy,  of  whom 
his  country  is  so  justly  proud,  should  pro- 
duce any  work  of  literature  by  which  his 
high  character  for  knowledge  and  for  judg- 
ment is  hable  to  be  at  all  depreciated.”  It 
was  intended  for  a heavy  blow  against  Ma- 
sonry; the  more  heavy  because  the  author 
himself  was  a Mason,  having  been  initiated 
at  Liege  in  early  life,  and  for  some  time  a 
working  Mason.  The  work  is  chiefly  de- 
voted to  a histoiy  of  the  introduction  of 
Masonry  on  the  Continent,  and  of  its  cor- 
ruptions, and  chiefly  to  a violent  attack  on 
the  Illuminati.  But  while  recommending 
that  the  Lodges  in  England  should  be  sus- 
pended, he  makes  no  charge  of  corruption 
against  them,  but  admits  the  charities  of  the 
Order,  and  its  respectability  of  character. 
There  is  much  in  the  work  on  the  history  of 
Masonry  on  the  Continent  that  is  interest- 
ing, but  many  of  his  statements  are  untrue 
and  his  arguments  illogical,  nor  was  his 
crusade  against  the  Institution  followed  by 
any  practical  results.  The  Encijclopcedia 
Britannica,  to  which  Robison  had  contrib- 
uted many  valuable  articles  on  science, 
says  of  his  Proofs  of  a Conspiracy,  thsit  “it 
betrays  a degree  of  credulity  extremely  re- 
markable in  a person  used  to  calm  reason- 
ing and  philosophical  demonstration,”  giving 
as  an  example  his  belief  in  the  story  of  an 
anonymous  German  writer,  that  the  minister 
Turgot  was  the  protector  of  a society  that 
met  at  Baron  d’Holbach’s  for  the  purpose 
of  examining  living  children  in  order  to 
discover  the  principle  of  vitality.  What 
Robison  has  said  of  Masonry  in  the  531  pages 
of  his  book  may  be  summed  up  in  the  follow- 
ing lines  (p.  522)  near  its  close:  “While 
the  Freemasonry  of  the  continent  was  tricked 
up  with  all  the  frippery  of  stars  and  ribands, 
or  was  perverted  to  the  most  profligate  and 
impious  purposes,  and  the  Lodges  became 
seminaries  of  foppery,  of  sedition,  and  impiety, 
it  has  retained  in  Britain  its  original  form, 
simple  and  unadorned,  and  the  Lodges  have 
remained  the  scenes  of  innocent  merriment 
or  meetings  of  charity  and  beneflcence.”  So 
that,  after  all,  his  charges  are  not  against 
Freemasonry  in  its  original  constitution, 
but  against  its  corruption  in  a time  of  great 
political  excitement. 

Rockwell,  William  Spencer.  A distin- 
guished Mason  of  the  United  States,  who  was 
born  at  Albany,  in  New  York,  in  1804,  and 
died  in  Maryland  in  1865.  He  had  been 
Grand  Master  of  the  Grand  Lodge  of  Georgia, 
and  at  the  time  of  his  death  was  Lieutenant 
Grand  Commander  of  the  Supreme  Council 
of  the  Ancient  and  Accepted  Rite  for  the 
Southern  Jurisdiction  of  the  United  States. 
He  was  a man  of  great  learning,  having  a 
familiar  acquaintance  with  many  languages, 
both  ancient  and  modern,  and  was  well  versed 
in  the  sciences.  He  was  an  able  lawyer,  and 
occupied  a high  position  at  the  bar  of  Georgia, 
his  adopted  State.  Archeology  was  his 


ROD 


ROD 


629 


favorite  study.  In  1848,  he  was  induced  by 
the  great  Egyptologist,  George  R.  Gliddon, 
to  direct  his  attention  particularly  to  the  study 
of  Egyptian  antiquities.  Already  well  ac- 
quainted with  the  philosophy  and  science  of 
Masonry,  he  applied  his  Egyptian  studies 
to  the  interpretation  of  the  Masonic  symbols 
to  an  extent  that  led  him  to  the  formation 
of  erroneous  views.  His  investigations,  how- 
ever, and  their  results,  were  often  interesting, 
if  not  always  correct.  Mr,  Rockwell  was  the 
author  of  an  Ahiman  Rezon  for  the  Grand 
Lodge  of  Georgia,  published  in  1859,  which 
displays  abundant  evidences  of  his  learning 
and  research.  He  also  contributed  many 
valuable  articles  to  various  Masonic  peri- 
odicals, and  was  one  of  the  collaborators  of 
Mackey’s  Quarterly  Review  of  Freemasonry. 
Before  his  death  he  had  translated  Portal’s 
Treatise  on  Hebrew  and  Egyptian  Symbols, 
and  had  written  an  Exposition  of  the  Pillars 
of  the  Porch,  and  MiEssay  on  the  Fellow-Craft’s 
Degree.  The  manuscripts  of  these  works, 
in  a completed  form,  are  in  the  hands  of  his 
friends,  but  have  never  been  published. 

Rod.  The  rod  or  staff  is  an 'emblem  of 
power  either  inherent,  as  with  a king,  where 
it  is  called  a scepter,  or  with  an  inferior 
officer,  where  it  becomes  a rod,  verge,  or 
staff.  The  Deacons,  Stewards,  and  Mar- 
shal of  a Lodge  carry  rods.  The  rods  of 
the  Deacons,  who  are  the  messengers  of  the 
Master  and  Wardens,  as  Mercury  was  of 
the  gods,  may  be  supposed  to  be  derived 
from  the  caduceus,  which  was  the  insignia 
of  that  deity,  and  hence  the  Deacon’s  rod 
is  often  surmounted  by  a pine-cone.  The 
Steward’s  rod  is  in  imitation  of  the  white 
staff  borne  by  the  Lord  High  Steward  of 
the  king’s  household.  The  Grand  Treas- 
urer also  formerly  bore  a white  staff  like 
that  of  the  Lord  High  Treasurer.  The 
Marshal’s  baton  is  only  an  abbreviated  or 
short  rod.  It  is  in  matters  of  state  the  en- 
sign of  a Marshal  of  the  army.  The  Duke 
of  Norfolk,  as  hereditary  Earl  Marshal  of 
England,  bears  two  batons  crossed  in  his 
arms.  Mr,  Thynne,  the  antiquary,  says 
{Antiq.  Disc.,  ii.,  113)  that  the  rod  “did  in 
all  ages,  and  yet  doth  amongst  all  nations 
and  amongst  all  officers,  signify  correction 
and  peace;  for  by  correction  follows  peace, 
wherefore  the  verge  or  rod  was  the  ensign 
of  him  which  had  authority  to  reform  evil 
in  war  and  in  peace,  and  to  see  quiet  and 
order  observed  amongst  the  people;  for 
therefore  beareth  the  king  his  sceptre. 
The  church  hath  her  pastoral  staff;  and 
other  magistrates  which  have  the  administra- 
tion of  justice  or  correction,  as  have  the 
judges  of  the  law  and  the  great  officers  of 
the  prince’s  house,  have  also  a verge  or 
staff  assigned  to  them.”  We  thus  readily 
see  the  origin  of  the  official  rods  or  staves 
used  in  Masonry. 

Rod,  Deacon’s.  The  proper  badge  or 
ensign  of  office  of  a Deacon,  which  he  should 
always  carry  when  in  the  discharge  of  the 
duties  of  his  office,  is  a blue  rod  surmounted 


by  a pine-cone,  in  imitation  of  the  caduceus, 
or  rod  of  Mercury,  who  was  the  messenger 
of  the  gods  as  is  the  Deacon  of  the  superior 
officers  of  the  Lodge,  In  the  beginning  of 
this  century  columns  were  prescribed  as  the 
proper  badges  of  these  officers,  and  we  find  the 
fact  so  stated  in  Webb’s  Monitor,  which  was 
published  in  1797,  and  in  an  edition  of  Pres- 
ton’s Illustrations,  published  at  Portsmouth, 
New  Hampshire,  in  the  year  1804.  In  the 
installation  of  the  Deacons,  it  is  said  “these 
columns,  as  badges  of  your  office,  I intrust  to 
your  care.”  A short  time  afterward,  how- 
ever, the  columns  were  transferred  to  the 
Wardens  as  their  appropriate  badges,  and 
then  we  find  that  in  the  hands  of  the  Deacon 
they  were  replaced  by  the  rods.  Thus  in 
Dalcho’s  Ahiman  Rezon,  the  first  edition  of 
which  was  printed  in  1807,  the  words  of  the 
charge  are  altered  to  “those  staves  the  badges 
of  your  office.”  In  the  Masons’  Manual,  pub- 
lished in  1822,  by  the  Lodge  at  Easton, 
Pennsylvania,  the  badges  are  said  to  be 
“wands,”  and  in  Cole’s  Library  they  are  said 
to  carry  “rods.”  All  the  subsequent  Moni- 
tors agree  in  assigning  the  rods  to  the  Deacons 
as  insignia  of  their  office,  while  the  columns 
are  appropriated  to  the  Wardens. 

In  Pennsylvania,  however,  as  far  back 
as  1778,  “the  proper  pillars”  were  carried 
in  procession  by  the  Wardens,  and  “wands 
tipped  with  gold”  were  borne  by  the  Dea^ 
cons.  This  appears  from  the  account  of  a 
procession  in  that  year,  which  is  appended 
to  Smith’s  edition  of  the  Ahiman  Rezon  of 
Pennsylvania.  The  rod  or  wand  is  now  uni- 
versally recognized  in  America  and  in  England 
as  the  Deacon’s  badge  of  office. 

Rod,  Marshal’s.  See  Baton. 

Rod  of  Iron.  The  Master  is  charged  in 
the  ritual  not  to  rule  his  Lodge  with  “a 
rod  of  iron,”  that  is  to  say,  not  with  cruelty 
or  oppression.  The  expression  is  Scriptural. 
Thus  in  Psalm  ii.  9,  “Thou  shalt  break  them 
with  a rod  of  iron,”  and  in  Revelation  ii. 
27,  “He  shall  rule  them  with  a rod  of  iron.” 

Rod,  Steward’s.  The  badge  or  ensign  of 
office  of  the  Stewards  of  a Lodge,  or  of  the 
Grand  Stewards  of  a Grand  Lodge,  is  a white 
rod  or  staff.  It  is  an  old  custom.  In  the 
first  formal  account  of  a procession  in  the 
Book  of  Constitutions,  on  June  24,  1724,  the 
Stewards  are  described  as  walking  “two  and 
two  abreast  with  white  rods.”  {Constitutions, 
1738,  p.  117.)  This  use  of  a white  rod  comes 
from  the  political  usages  of  England,  where 
the  Steward  of  the  king’s  household  was 
appointed  by  the  delivery  of  a staff,  the  break- 
ing of  which  dissolved  the  office.  Thus  an 
old  book  quoted  by  Thynne  says  that  in  the 
reign  of  Edward  IV.,  the  creation  of  the 
Steward  of  the  household  “only  consisteth 
by  the  king’s  delivering  to  him  the  house- 
hold staffe,  v/ith  these  words,  Seneschall,  tenez 
le  bastone  de  notre  Maison.”  When  the  Lord 
High  Steward  presides  over  the  House  of 
Lords  at  the  trial  of  a Peer,  at  the  conclusion 
of  the  trial  he  breaks  the  white  staff  which 
thus  terminates  his  office. 


630 


ROD 


ROMAN 


Rod,  Treasurer’s.  See  Staff. 

Roessler,  Carl.  A German  Masonic  wri- 
ter, who  translated  from  French  into  German 
the  work  of  Reghellini  on  Masonry  in  its 
relations  to  the  Egyptian,  Jewish,  and  Chris- 
tian religions,  and  published  it  at  Leipsic 
in  1834  and  1835,  under  the  assumed  name  of 
R.  S.  Acerrellos.  He  was  the  author  of  some 
other  less  important  Masonic  works. 

Roll.  In  the  Prestonian  ritual  of  the 
funeral  service,  it  is  directed  that  the  Master, 
while  the  brethren  are  standing  around  the 
coflan,  shall  take  “the  sacred  roll”  in  his  hand, 
and,  after  an  invocation,  shall  “put  the  roll 
into  the  chest.”  {Illustrations,  ed.  1792,  p. 
123.)  In  the  subsequent  part  of  the  cere- 
mony, a procession  being  formed,  consisting 
of  the  members  of  visiting  Lodges  and  of  the 
Lodge  to  which  the  deceased  belonged,  it 
is  stated  that  aU  the  Secretaries  of  the 
former  Lodges  carry  rolls,  while  the  Secre- 
tary of  the  latter  has  none,  because,  of 
course,  it  had  been  deposited  by  the  Master 
in  the  coflBn.  From  the  use  of  the  words 
“sacred  roll,”  we  presume  that  the  rolls 
borne  by  the  Secretaries  in  funeral  proces- 
sions are  intended  to  represent  the  roll  of  the 
law,  that  being  the  form  still  used  by  the  Jews 
for  inscribing  the  Sacred  Books. 

Roman  Colleges  of  Artificers.  It  was 
the  German  writers  on  the  history  of  the 
Institution,  such  as  Krause,  Heldmann,  and 
some  others  of  less  repute,  who  first  discovered, 
or  at  least  first  announced  to  the  world,  the 
connection  that  existed  between  the  Roman 
Colleges  of  Architects  and  the  Society  of 
Freemasons 

The  theory  of  Krause  on  this  subject  is 
to  be  found  principally  in  his  well-known 
work  entitled  Die  drei  dltesten  Kunsterkun- 
den.  He  there  advances  the  doctrine  that 
Freemasonry  as  it  now  exists  is  indebted 
for  all  its  characteristics,  religious  and 
social,  political  and  professional,  its  interior 
organization,  its  modes  of  thought  and 
action,  and  its,  very  design  and  object,  to 
the  Collegia  Artificum  of  the  Romans,  pass- 
ing with  but  little  characteristic  changes 
through  the  Corporalionen  von  Baukunstlern, 
or  “Architectural  Gilds,”  of  the  Middle 
Ages  up  to  the  English  organization  of  the 
year  1717;  so  that  he  claims  an  almost  ab- 
solute identity  between  the  Roman  Colleges 
of  Numa,  seven  hundred  years  before  Christ, 
and  the  Lodges  of  the  nineteenth  century. 
We  need  not,  according  to  his  view,  go 
any  farther  back  in  history,  nor  look  to 
any  other  series  of  events,  nor  trouble  our- 
selves with  any  other  influences  for  the 
origin  and  the  character  of  Freemasonry. 

This  theory,  which  is  perhaps  the  most 
popular  one  on  the  subject,  requires  careful 
examination;  and  in  the  prosecution  of  such 
an  inquiry  the  first  thing  to  be  done  will 
be  to  investigate,  so  far  as  authentic  history 
affords  us  the  means,  the  true  character  and 
condition  of  these  Roman  Colleges. 

It  is  to  Numa,  the  second  king  of  Rome, 
that  historians,  following  after  Plutarch, 


ascribe  the  first  organization  of  the  Roman 
Colleges;  although,  as  Newman  reasonably 
conjectmes,  it  is^  probable  that  similar  or- 
ganizations previously  existed  among  the 
Alban  population,  and  embraced  the  resi- 
dent Tuscan  artificers.  But  it  is  admitted 
that  Numa  gave  to  them  that  form  which 
they  always  subsequently  maintained. 

Numa,  on  ascending  the  throne,  found 
the  citizens  divided  into  various  nationali- 
ties, derived  from  the  Romans,  the  Sabines, 
and  the  inhabitants  of  neighboring  smaller 
and  weaker  towns,  who,  by  choice  or  by 
compulsion,  had  removed  their  residence  to 
the  banks  of  the  Tiber.  Hence  resulted  a 
disseverance  of  sentiment  and  feeling,  and 
a constant  tendency  to  disunion.  Now  the 
object  of  Numa  was  to  obhterate  these 
contending  elements  and  to  estabhsh  a per- 
fect identity  of  national  feeling,  so  that,  to 
use  the  language  of  Plutarch,  “the  distri- 
bution of  the  people  might  become  a har- 
monious mingling  of  all  with  all.” 

For  this  purpose  he  established  one  com- 
mon religion,  and  divided  the  citizens  into 
curise  and  tribes,  each  curia  and  tribe  being 
composed  of  an  admixture  indifferently  of 
Romans,  Sabines,  and  the  other  denizens  of 
Rome. 

Directed  by  the  same  political  sagacity,  he 
distributed  the  artisans  into  various  gilds 
or  corporations,  under  the  name  of  Collegia, 
or  “Colleges.”  To  each  collegium  was 
assigned  the  artisans  of  a particular  pro- 
fession, and  each  had  its  own  regulations, 
both  secular  and  religious.  These  colleges 
grew  with  the  growth  of  the  republic;  and 
although  Numa  had  originally  established 
but  nine,  namely,  the  College  of  Musicians, 
of  Goldsmiths,  of  Carpenters,  of  Dyers,  of 
Shoemakers,  of  Tanners,  of  Smiths,  of 
Potters,  and  a ninth  composed  of  all  artisans 
not  embraced  under  either  of  the  preceding 
heads,  they  were  subsequently  greatly  in- 
creased in  number.  Eighty  years  before 
the  Christian  era  they  were,  it  is  true,  abol- 
ished, or  sought  to  be  abohshed,  by  a decree 
of  the  Senate,  who  looked  with  jealousy  on 
their  political  influence,  but  twenty  years 
afterward  they  were  revived,  and  new  ones 
established  by  a law  of  the  tribune  Clodius, 
which  repealed  the  Senatus  Consultum. 
They  continued  to  exist  under  the  empire, 
were  extended  into  the  provinces,  and  even 
outlasted  the  decline  and  fall  of  the  Roman 
power. 

And  now  let  us  inquire  into  the  form  and 
OT’ganization  of  these  Colleges,  and,  in  so 
doing,  trace  the  analogy  between  them  and 
the  Masonic  Lodges,  if  any  such  analogy 
exists. 

The  first  regulation,  which  was  an  indis- 
pensable one,  was  that  no  College  could 
consist  of  less  than  three  members.  So  in- 
dispensable was  this  rule  that  the  expression 
tres  faciunt  collegium,  “three  make  a college,” 
became  a maxim  of  the  civil  law.  So  rigid 
too  was  the  application  of  this  rule,  that  the 
body  of  Consuls,  although  calling  each  oth^ 


ROMAN 


ROMAN 


631 


‘^colleagues,”  and  possessing  and  exercising 
all  collegiate  rights,  were,  because  they  con- 
sisted only  of  two  members,  never  legally 
recognized  as  a College.  The  reader  will 
very  readily  be  struck  with  the  identity  of 
this  regulation  of  the  Colleges  and  that  of 
Freemasonry,  which  with  equal  rigor  requires 
three  Masons  to  constitute  a Lodge.  The 
College  and  the  Lodge  each  demanded  three 
members  to  make  it  legal.  A greater  number 
might  give  it  more  efficiency,  but  it  could 
not  render  it  more  legitimate.  This,  then,  is 
the  first  analogy  between  the  Lodges  of 
Freemasons  and  the  Roman  Colleges. 

These  Colleges  had  their  appropriate 
officers,  who  very  singularly  were  assimi- 
lated in  stations  and  duties  to  the  officers 
of  a Masonic  Lodge.  Each  College  was 
presided  over  by  a chief  or  president,  whose 
title  of  Magister  is  exactly  translated  by  the 
English  word  “Master.”  The  next  officers 
were  the  Decuriones.  They  were  analogous 
to  the  Masonic  “Wardens,”  for  each  De- 
curio presided  over  a section  or  division  of 
the  College,  just  as  in  the  most  ancient 
English  and  in  the  present  continental  ritual 
we  find  the  Lodge  divided  into  two  sections 
or  “columns,”  over  each  of  which  one  of  the 
Wardens  presided,  through  whom  the  com- 
mands of  the  Master  were  extended  to 
“the  brethren  of  his  column.”  There  was 
also  in  the  Colleges  a Scriba,  or  “secretary,” 
who  recorded  its  proceedings;  a Thesaurensis, 
or  “treasurer,”  who  had  charge  of  the  common 
chest;  a Tabularius,  or  keeper  of  the  archives, 
equivalent  to  the  modern  “Archivist”;  and 
lastly,  as  these_  Colleges  combined  a peculiar 
religious  worship  with  their  operative  labors, 
there  was  in  each  of  them  a sacerdos,  or  priest, 
who  .conducted  the  religious  ceremonies,  and 
was  thus  exactly  equivalent  to  the  “chaplain” 
of  a Masonic  Lodge.  In  all  this  we  find 
another  analogy  between  these  ancient  insti- 
tutions and  our  Masonic  bodies. 

Another  analogy  will  be  found  in  the 
distribution  or  division  of  classes  in  the 
Roman  Colleges.  As  the  Masonic  Lodges 
have  their  Master  Masons,  their  Fellow- 
Crafts,  and  their  Apprentices,  so  the  Col- 
leges had  their  Seniores,  “Elders,”  or  chief 
men  of  the  trade,  and  their  journeymen 
and  apprentices.  The  members  did  not,  it 
is  true,  like  the  Freemasons,  call  themselves 
“Brothers,”  because  this  term,  first  adopted 
in  the  gilds  or  corporations  of  the  Middle 
Ages,  is  the  offspring  of  a Christian  senti- 
ment; but,  as  Krause  remarks,  these  Col- 
leges were,  in  general,  conducted  after  the 
pattern  or  model  of  a family;  and  hence 
the  appellation  of  brother  would  now  and 
then  be  found  among  the  farhily  appellations. 

The  partly  religious  character  of  the 
Roman  Colleges  of  Artificers  constitutes  a 
very  peculiar  analogy  between  them  and 
the  Masonic  Lodges.  The  history  of  these 
Colleges  shows  that  an  ecclesiastical  char- 
acter was  bestowed  upon  them  at  the  very 
time  of  their  organization  by  Numa.  Many 
of  the  workshops  of  these  artificers  were 


erected  in  the  vicinity  of  temples,  and  their 
curia,  or  place  of  meeting,  was  generally 
in  some  way  connected  with  a temple.  The 
deity  to  whom  such  temple  was  consecrated 
was  peculiarly  worshiped  by  the  members 
of  the  adjacent  College,  and  became  the 
patron  god  of  their  trade  or  art.  In  time, 
when  the  Pagan  religion  was  abolished  and 
the  religious  character  of  these  Colleges  was 
changed,  the  Pagan  gods  gave  way,  through 
the  influences  of  the  new  religion,  to  Christian 
saints,  one  of  whom  was  always  adopted  as 
the  patron  of  the  modern  gilds,  which,  in 
the  Middle  Ages,  took  the  place  of  the  Roman 
Colleges;  and  hence  the  Freemasons  derive 
the  dedication  of  their  Lodges  to  Saint 
John  from  a similar  custom  among  the  Cor- 
porations of  Builders. 

These  Colleges  held  secret  meetings,  in 
which  the  business  transacted  consisted  of 
the  initiations  of  neophytes  into  their  fra- 
ternity, and  of  mystical  and  esoteric  in- 
structions to  their  apprentices  and  journey- 
men. They  were,  in  this  respect,  secret 
societies  like  the  Masonic  Lodges. 

There  were  monthly  or  other  periodical 
contributions  by  the  members  for  the  sup- 
port of  the  College,  by  which  means  a common 
fund  was  accumulated  for  the  maintenance 
of  indigent  members  or  the  relief  of  destitute 
strangers  belonging  to  the  same  society. 

They  were  permitted  by  the  government 
to  frame  a constitution  and  to  enact  laws 
and  regulations  for  their  own  government. 
These  privileges  were  gradually  enlarged 
and  their  provisions  extended,  so  that  in 
the  latter  days  of  the  empire  the  Colleges 
of  Architects  especially  were  invested  with 
extraordinary  powers  in  reference  to  the 
control  of  builders.  Even  the  distinction 
so  well  known  in  Masonic  jurisprudence 
between  “legally  constituted”  and  “clan- 
destine” Lodges,  seems  to  find  a similitude 
or  analogy  here;  for  the  Colleges  which  had 
been  established  by  lawful  authority,  and 
were,  therefore,  entitled  to  the  enjoyment 
of  the  privileges  accorded  to  those  insti- 
tutions, were  said  to  be  collegia  licita,  or 
“lawful  colleges,”  while  those  which  were 
voluntary  associations,  not  authorized  by 
the  express  decree  of  the  senate  or  the  em- 
peror, were  called  collegia  illicita,  or  “unlaw- 
ful colleges.”  The  terms  licita  and  illicita 
were  exactly  equivalent  in  their  import  to  the 
legally  constituted  and  the  clandestine  Lodges 
of  Freemasonry. 

In  the  Colleges  the  candidates  for  admis- 
sion were  elected,  as  in  the  Masonic  Lodges, 
by  the  voice  of  the  members.  In  connection 
with  this  subject,  the  Latin  word  which 
was  used  to  express  the  art  of  admission 
or  reception  is  worthy  of  consideration. 
When  a person  was  admitted  into  the  fra- 
ternity of  a College,  he  was  said  to  be  coop- 
tatus  in  collegium.  Now,  the  verb  coop- 
tare,  almost  exclusively  employed  by  the 
Romans  to  signify  an  election  into  a Col- 
lege, comes  from  the  root  “op”  which  also 
occurs  in  the  Greek  6\pofjLai,  “to  see,  to 


632 


ROMAN 


ROMAN 


behold.”  This  same  word  gives  origin,  in 
Greek,  to  epoptes,  a spectator  or  beholder, 
one  who  has  attained  to  the  last  degree  in  the 
Eleusinian  m.ysteries;  in  other  words,  an 
initiate.  So  that,  without  much  stretch 
of  etymological  ingenuity,  we  might  say 
that  cooptatus  in  collegium  meant  “to  be 
initiated  into  a College.”  This  is,  at  least, 
singular.  But  the  more  general  interpre- 
tation of  cooptatus  is  “admitted  or  accepted 
in  a fraternity,”  and  so  “made  free  of  all 
the  privileges  of  the  gild  or  corporation.” 
And  hence  the  idea  is  the  same  as  that 
conveyed  among  the  Masons  by  the  title 
“Free  and  Accepted.” 

Finally,  it  is  said  by  Krause  that  these 
Colleges  of  workmen  made  a symbolic  use 
of  the  implements  of  their  art  or  profession, 
in  other  words,  that  they  cultivated  the 
science  of  symbolism;  and  in  this  respect, 
therefore,  more  than  in  any  other,  is  there 
a striking  analogy  between  the  Collegiate 
and  the  Masonic  institutions.  The  state- 
ment cannot  be  doubted;  for  as  the  organ- 
ization of  the  Colleges  partook,  as  has  already 
been  shown,  of  a religious  character,  and, 
as  it  is  admitted,  that  all  the  religion  of 
Paganism  was  eminently  and  almost  entirely 
symbolic,  it  must  follow  that  any  associa- 
tion which  was  based  upon  or  cultivated  the 
religious  or  mythological  sentiment,  must 
cultivate  also  the  principle  of  symbolism. 

I have  thus  briefly  but  succinctly  shown 
that  in  the  form,  the  organization,  the  mode 
of  government,  and  the  usages  of  the  Roman 
Colleges,  there  is  an  analogy  between  them 
and  the  modern  Masonic  Lodges  which  is 
evidently  more  than  accidental.  It  may 
be  that  long  after  the  dissolution  of  the 
Colleges,  Freemasonry,  in  the  establishment 
of  its  Lodges,  designedly  adopted  the  col- 
legiate organization  as  a model  after  which 
to  frame  its  own  system,  or  it  may  be  that 
the  resemblance  has  been  the  result  of  a 
slow  but  inevitable  growth  of  a succession 
of  associations  arising  out  of  each  other,  at 
the  head  of  which  stands  the  Roman  Col- 
leges.^ 

This  problem  can  only  be  determined  by 
an  investigation  of  the  history  of  these 
Colleges,  and  of  the  other  similar  institu- 
tions which  finally  succeeded  them  in  the 
progress  of  architecture  in  Europe.  We 
shall  then  be  prepared  to  investigate  with 
understanding  the  theory  of  Krause,  and 
to  determine  whether  the  Lodges  are  in- 
debted to  the  Colleges  for  their  form  alone, 
or  for  both  form  and  substance. 

We  have  already  seen  that  in  the  time 
of  Numa  the  Roman  Colleges  amounted  to 
only  nine.  In  the  subsequent  years  of  the 
Republic  the  number  was  gradually  aug- 
mented, so  that  almost  every  trade  or  pro- 
fession had  its  peculiar  College.  With  the 
advance  of  the  empire,  their  numbers  were 
still  further  increased  and  their  privileges 
^eatly  extended,  so  that  they  became  an 
important  element  in  the  body  politic. 
Leaving  untouched  the  other  Colleges,  I 


shall  confine  myself  to  the  Collegia  Artifi’- 
cum,  “the  Colleges  of  Architects^”  as  the 
only  one  whose  condition  and  history  are 
relevant  to  the  subject  under  considera- 
tion. 

The  Romans  were  early  distinguished 
for  a spirit  of  colonization.  Their  victorious 
arms  had  scarcely  subdued  a people,  before 
a portion  of  the  army  was  deputed  to  form 
a colony.  Here  the  barbarism  and  igno- 
rance of  the  native  population  were  replaced 
by  _ the  civilization  and  the  refinement  of 
their  Roman  conquerors. 

The  Colleges  of  Architects,  occupied  in 
the  construction  of  secular  and  religious 
edifices,  spread  from  the  great  city  to  munici- 
palities and  the  provinces.  Whenever  a 
new  city,  a temple,  or  a palace  was  to  be 
built,  the  members  of  these  corporations 
were  convoked  by  the  Emperor  from  the 
most  distant  points,  that  with  a community 
of  labor  they  might  engage  in  the  construc- 
tion. Laborers  might  be  employed,  like 
the  “bearers  of  burdens”  of  the  Jewish 
Temple,  in  the  humbler  and  coarser  tasks, 
but  the  conduct  and  the  direction  of  the 
works  were  entrusted  only  to  the  “accepted 
members” — the  cooptati — of  the  Colleges. 

The  colonizations  of  the  Roman  Empire 
were  conducted  through  the  legionary  soldiers 
of  the  army.  Now,  to  each  legion  there 
was  attached  a College  or  corporation  of 
artificers,  which  was  organized  with  the 
legion  at  Rome,  and  passed  with  it  through 
all  its  campaigns,  encamped  with  it  where 
it  encamped,  marched  with  it  where  it 
marched,  and  when  it  colonized,  remained 
in  the  colony  to  plant  the  seeds  of  Roman 
civilization,  and  to  teach  the  principles  of 
Roman  art.  The  members  of  the  _ College 
erected  fortifications  for  the  legion  in  times 
of  war,  and  in  times  of  peace,  or  when  the 
legion  became  stationary,  constructed  tem- 
ples and  dwelling  houses. 

When  England  was  subdued  by  the  Roman 
arms,  the  legions  which  went  there  to  secure 
and  to  extend  the  conquest,  carried  with 
them,  of  course,  their  Colleges  of  Architects. 
One  of  these  legions,  for  instance,  under 
Julius  Caesar,  advancing  into  the  northern 
limits  of  the  country,  established  a colony, 
which,  under  the  name  of  Eboracum,  gave 
birth  to  the  city  of  York,  afterward  so 
celebrated  in  the  history  of  Masonry.  Ex- 
isting inscriptions  and  architectural  remains 
attest  how  much  was  done  in  the  island  of 
Britain  by  these  associations  of  builders. 

Druidism  was  at  that  time  the  prevailing 
religion  of  the  ancient  Britons.  But  the 
toleration  of  Paganism  soon  led  to  an  har- 
monious admixture  of  the  religious  ideas 
of  the  Roman  builders  with  those  of  the 
Druid  priests.  Long  anterior  to  this  Chris- 
tianity had  dawned  upon  the  British  islands; 
for,  to  use  the  emphatic  language  of  Ter- 
tullian,  “Britain,  inaccessible  to  the  Romans, 
was  subdued  by  Christ.”  The  influences 
of  the  new  faith  were  not  long  in  being  felt 
by  the  Colleges,  and  the  next  phase  in  their 


ROMAN 


ROMAN 


633 


history  is  the  record  of  their  assumption 
of  the  Christian  life  and  doctrine. 

But  the  incursions  of  the  northern  bar- 
barians into  Italy  demanded  the  entire  force 
of  the  Roman  armies  to  defend  the  integ- 
rity of  the  Empire  at  home.  Britain  was 
abandoned,  and  the  natives,  with  the  Ro- 
man colonists  who  had  settled  among  them, 
were  left  to  defend  themselves.  These  were 
soon  driven,  first  by  the  Piets,  their  savage 
neighbors,  and  then  bj^  the  Saxon  sea-robbers, 
whom  the  English  had  incautiously  ^ sum- 
moned to  their  aid,  into  the  mountains  of 
Wales  and  the  islands  of  the  Irish  Sea. 
The  architects  who  were  converted  to  Chris- 
tianity, and  who  had  remained  when  the 
legions  left  the  country,  went  with  them, 
and  having  lost  their  connection  with  the 
mother  institution,  they  became  thenceforth 
simply  corporations  or  societies  of  builders, 
the  organization  which  had  always  worked 
so  weU  being  still  retained. 

Subsequently,  when  the  whole  of  Eng- 
land was  taken  possession  of  by  the  Saxon 
invaders,  the  Britons,  headed  by  the  monks 
and  priests,  and  accompanied  by  their  archi- 
tects, fled  into  Ireland  and  Scotland,  which 
countries  they  civilized  and  converted,  and 
whose  inhabitants  were  instructed  in  the 
art  of  building  by  the  corporations  of  archi- 
tects. 

Whenever  we  read  of  the  extension  in 
barbarous  or  Pagan  countries  _of^  Christian- 
ity, and  the  conversion  of  their  inhabitants 
to  the  true  faith,  we  also  hear  of  the  propa- 
gation of  the  art  of  building  in  the  same  places 
by  the  corporations  of  architects,  the  im- 
mediate successors  of  the  legionary  Col- 
leges, for  the  new  religion  required  churches, 
and  in  time  cathedrals  and  monasteries, 
and  the  ecclesiastical  architecture  speedily 
suggested  improvements  in  the  civil. 

In  time  all  the  religious  knowledge  and 
all  the  architectural  skill  of  the  northern 
part  of  Europe  were  concentrated  in  the 
remote  regions  of  Ireland  and  Scotland, 
whence  missionaries  were  sent  back  to 
England  to  convert  the  Pagan  Saxons. 
Thus  the  Venerable  Bede  tells  us  {Eccl. 
Hist.,  lib.  hi.,  cap.  4,  7)  that  West  Saxony 
was  converted  by  Agilbert,  an  Irish  bishop, 
and  East  Anglia,  by  Fursey,  a Scotch  mis- 
sionary. From  England  these  energetic 
missionaries,  accompanied  by  their  pious 
architects,  passed  over  into  Europe,  and 
effectually  labored  for  the  conversion  of 
the  Scandinavian  nations,  introducing  into 
Germany,  Sweden,  Norway,  and  even  Ire- 
land, the  blessings  of  Christianity  and  the 
refinements  of  civilized  life. 

It  is  worthy  of  note  that  in  all  the  early 
records  the  word  Scotland  is  very  generally 
used  as  a generic  term  to  indicate  both 
Scotland  and  Ireland.  This  error  arose 
most  probably  from  the  very  intimate  geo- 
graphical and  social  connections  of  the 
Scotch  and  the  northern  Irish,  and  per- 
haps, also,  from  the  general  inaccuracy  of 
the  historians  of  that  period.  Thus  has 


arisen  the  very  common  opinion,  that  Scot- 
land was  the  germ  whence  sprang  all  the 
Christianity  of  the  northern  nations,  and 
that  the  _ same  country  was  the  cradle  of 
ecclesiastical  architecture  and  Operative 
Masonry. 

This  historical  error,  by  which  the  glory 
of  Ireland  has  been  merged  in  that  of  her 
sister  country,  Scotland,  has  been  preserved 
in  much  of  the  language  and  many  of  the 
traditions  of  modern  Freemasonry.  Hence 
the  story  of  the  Abbey  of  Kilwinning  as 
the  birthplace  of  Masonry,  a story  which  is 
still  the  favorite  of  the  Freemasons  of  Scot- 
land. Hence  the  tradition  of  the  apocry- 
phal mountain  of  Heroden,  situated  in  the 
northwest  of  Scotland,  where  the  first  or 
metropolitan  Lodge  of  Europe  was  held; 
hence  the  high  degrees  of  Ecossais,  or  Scot- 
tish Master,  which  play  so  important  a part 
in  modern ^ philosophical  Masonry;  and 
hence  the  title  of  “Scottish  Masonry,”  ap- 
plied to  one  of  the  leading  Rites  of  Free- 
masonry, which  has,  however,  no  other  con- 
nection with  Scotland  than  that  historical 
one,  through  the  corporations  of  builders, 
which  is  common  to  the  whole  Institution. 

It  is  not  worth  while  to  trace  the  religious 
contests  between  the  original  Christians 
of  Britain  and  the  Papal  power,  which  after 
years  of  controversy  terminated  in  the 
submission  of  the  British  Bishops  to  the 
Pope.  As  soon  as  the  Papal  auttoity  was 
firmly  established  over  Europe,  the  Roman 
Catholic  hierarchy  secured  the  services  of 
the  builders’  corporations,  and  these,  under 
the  patronage  of  the  Pope  and  the  Bishops, 
were  everywhere  engaged  as  “travelling  free- 
masons,” in  the  construction  of  ecclesiastical 
and  regal  edifices. 

Henceforth  we  find  these  corporations  of 
builders  exercising  their  art  in  all  countries, 
everywhere  proving,  as  Mr.  Hope  says,  by 
the  identity  of  their  designs,  that  they  were 
controlled  by  universally  accepted  prin- 
ciples, and  showing  in  every  other  way  the 
characteristics  of  a corporation  or  gild.  So 
far  the  chain  of  connection  between  them 
and  the  Collegia  Artificum  at  Rome  has  not 
been  broken. 

In  the  year  926  a general  assembly  of 
these  builders  was  held  at  the  city  of  York, 
in  England. 

Four  years  after,  in  930,  according  to 
Rebold,  Henry  the  Fowler  brought  these 
builders,  now  called  Masons,  from  England 
into  Germany,  and  employed  them  in  the 
construction  of  various  edifices,  such  as  the 
cathedrals  of  Magdeburg,  Meissen,  and 
Merseburg.  But  Krause,  who  is  better 
and  more  accurate  as  a historian  than  Rebold, 
says  that,  as  respects  Germany,  the  first 
account  that  we  find  of  these  corporations 
of  builders  is  at  the  epoch  when,  under  the 
direction  of  Edwin  of  Steinbach,  the  most 
distinguished  architects  had  congregated 
from  all  parts  at  Strasburg  for  the  con- 
struction of  the  cathedral  of  that  city. 
There  they  held  their  general  assembly. 


634 


ROMVEL 


ROSE 


like  that  of  their  Enghsh  brethren  at  York, 
enacted  Constitutions,  and  established,  at 
length,  a Grand  Lodge,  to  whose  decisions 
numerous  Lodges  or  hutten,  subsequently 
organized  in  Germany,  Bohemia,  Hungary, 
France,  and  other  countries,  yielded  obedi- 
ence. George  Kloss,  in  his  exliaustive 
work  entitled  Die  Freimaurerei  in  ihrer 
wahren  Bedeutung,  has  supphed  us  with  a 
full  collation  of  the  statutes  and  regula- 
tions adopted  by  these  Strasburg  Masons. 
(See  Stone-^iasons  of  Germany.) 

We  have  now  reached  recent  historical 
ground,  and  can  readily  trace  these  asso- 
ciations of  builders  to  the  establishment  of 
the  Grand  Lodge  of  England  at  London, 
in  1717,  when  the  Lodges  abandoned  their 
operative  charters  and  became  exclusively 
speculative.  The  record  of  the  continued 
existence  of  Lodges  of  Free  and  Accepted 
Masons  from  that  day  to  this,  in  every 
civilized  country  of  the  world,  is  in  the 
hands  of  every  Masonic  student.  To  repeat 
it  would  be  a tedious  work  of  supereroga- 
tion. 

Such  is  the  history,  and  now  what  is 
the  necessary  deduction?  It  ^ cannot  be 
doubted  that  Krause  is  correct  in  his  theory 
that  the  incunabula — the  cradle  or  birth- 
place— of  the  modern  Masonic  Lodges  is 
to  be  found  in  the  Roman  Colleges  of  Archi- 
tects. That  theory  is  correct,  if  we  look 
only  to  the  outward  form  and  mode  of 
working  of  the  Lodges.  To  the  Colleges  are 
they  indebted  for  everything  that  distin- 
guished them  as  a gild  or  corporation, 
and  especially  are  they  indebted  to  the 
architectural  character  of  these  Colleges  for 
the  fact,  so  singular  in  Freemasonrv,  that 
its  religious  symbolism — that  by  which  it 
is  distinguished  from  all  other  institutions — ■ 
is  founded  on  the  elements,  the  working- 
tools,  and  the  technical  language  of  the 
stone-masons’  art. 

But  when  we  view  Freemasonry  in  a 
higher  aspect,  when  we  look  at  it  as  a science 
of  symbolism,  the  whole  of  which  sym- 
bolism is  directed  to  but  one  point,  namely, 
the  elucidation  of  the  great  doctrine  of  the 
immortality  of  the  soul,  and  the  teaching 
of  the  two  lives,  the  present  and  the  future, 
we  must  go  beyond  the  Colleges  of  Rome, 
which  were  only  operative  associations, 
the  speculative  Craft  has  borrowed  from  the 
older  type  to  be  found  in  the  Ancient  Mys- 
teries, where  the  same  doctrine  was  taught 
in  a similar  manner.  Krause  does  not,  it 
is  true,  altogether  omit  a reference  to  the 
priests  of  Greece,  who,  he  thinks,  were  in 
some  way  the  original  whence  the  Roman 
Colleges  derived  their  existence;  but  he 
has  not  pressed  the  point.  He  gives  in  his 
theory  a preeminence  to  the  Colleges  to 
which  they  are  not  in  truth  entitled. 

Romvel.  In  the  Hiramic  legend  of  some  of 
the  high  degrees,  this  is  the  name  given  to 
one  of  the  assassins  of  the  Third  Degree. 
This  seems  to  be  an  instance  of  the  working 
of  Stuart  Masonry,  in  giving  names  of  infamy 


in  the  legends  of  the  Order  to  the  enemies  of 
the  house  of  Stuart.  For  we  cannot  doubt 
the  correctneM  of  Bro.  AllDert  Pike’s  sugges- 
tion, that  this  is  a manifest  corruption  of 
Cromwell,  If  with  them  Hiram  was  but  a 
symbol  of  Charles  I.,  then  the  assassin  of 
Hiram  was  properly  symbolized  by  Cromwell. 

Rosalc  System.  The  system  of  Masonry 
taught  by  Rosa  in  the  Lodges  which  he  estab- 
hshed  in  Germany  and  Holland,  and  which 
were  hence  sometimes  called  “Rosaic  Lodges.” 
Although  he  profassed  that  it  was  the  system 
of  the  Clermont  Chapter,  for  the  propagation 
of  which  he  had  been  appointed  by  the  Baron 
Von  Printzen,  he  had  mixed  with  that  system 
many  alchemical  and  theosophic  notions  of 
his  own.  The  system  was  at  first  popular, 
but  it  finally  succumbed  to  the  greater  attrac- 
tions of  the  Rite  of  Strict  Observance,  which 
had  been  introduced  into  Germany  by  the 
Baron  von  Hund. 

Rosa,  Philipp  Samuel.  Born  at  Ysen- 
berg;  at  one  time  a Lutheran  clergyman,  and 
in  1757  rector  of  the  Cathedral  of  St.  James 
at  Berlin.  He  was  initiated  into  Masoniy  in 
the  Lodge  of  the  Three  Globes,  and  Von 
Printzen  having  established  a Chapter  of  the 
high  degrees  at  Berhn  on  the  system  of  the 
French  Chapter  of  Clermont,  Rosa  was  ap- 
pointed his  deputy,  and  sent  by  him  to  propa- 
gate the  system.  He  visited  various  places 
in  Germany,  Holland,  Denmark,  and  Sweden. 
In  Denmark  and  Sweden,  although  well  re- 
ceived personally  on  account  of  his  pleasing 
manners,  he  made  no  progress  in  the  estab- 
lishment of  the  Rite;  but  his  success  was  far 
better  in  Germany  and  Holland,  where  he 
organized  many  Lodges  of  the  high  degrees, 
engrafting  them  on  the  English  system,  which 
alone  had  been  theretofore  known  in  those 
countries.  Rosa  was  a mystic  and  a pre- 
tended alchemist,  and  as  a Masonic  charlatan 
accumulated  large  suins  of  money  by  the  sale 
of  degrees  and  decorations.  Lenning  does  not 
speak  well  of  his  moral  conduct,  but  some  con- 
temporary writers  describe  him  as  a man  of 
very  attractive  manners,  to  which  indeed  may 
be  ascribed  his  popularity  as  a Masonic  leader. 
While  residing  at  Halle,  he,  in  1765,  issued  a 
protestation  against  the  proceedings  of  the 
Congress  of  Jena,  which  had  been  convoked  in 
that  year  by  the  impostor  Johnson.  But  it 
met  with  no  success,  and  thenceforth  Rosa 
faded  away  from  the  knowledge  of  the  Ma- 
sonic world.  We  can  learn  nothing  of  his 
subsequent  life,  nor  of  the  time  or  place  of  his 
death. 

Rose.  The  symbolism  of  the  rose  among 
the  ancients  was  twofold.  First,  as  it  wm 
dedicated  to  Venus  as  the  goddess  of  love,  it 
became  the  symbol  of  secrecy,  and  hence 
came  the  expression  “under  the  rose,”  to  in- 
dicate that  which  was  spoken  in  confidence. 
Again,  as  it  was  dedicated  to  Venus  as  the  per- 
sonification of  the  generative  energy  of  nature, 
it  became  the  symbol  of  immortahty.  In 
this  latter  and  more  recondite  sense  it  was,  in 
Christian  symbology,  transferred  to  Christ, 
through  whom  “Ifie  and  inunortality  were 


ROSE 


ROSE 


635 


brought  to  light.”  The  “rose  of  Sharon”  of 
the  Book  of  Canticles  is  always  applied  to 
Christ,  and  hence  Fuller  (Pisgah  Sight  of  Pal- 
estine) calls  him  “that  prime  rose  and  lily.” 
Thus  we  see  the  significance  of  the  rose  on  the 
cross  as  a part  of  the  jewel  of  the  Rose  Croix 
Degree.  Reghellini  (vol.  i.,  p.  358),  after 
showing  that  anciently  the  rose  was  the  sym- 
bol of  secrecy,  and  the  cross  of  immortality, 
says  that  the  two  united  symbols  of  a rose 
resting  on  a cross  always  indicate  the  secret 


of  immortality . Ragon  agreeswith  him  in  this 
opinion,  and  says  that  it  is  the  simplest  mode 
of  writing  that  dogma.  But  he  subsequently 
gives  a different  explanation,  namely,  that  as 
the  rose  was  the  emblem  of  the  female  princi- 
ple, and  the  cross  or  triple  phallus  of  the  male, 
the  two  together,  like  the  Indian  lingam,  sym- 
bolized universal  generation.  But  Ragon, 
who  has  adopted  the  theory  of  the  astronom- 
ical origin  of  Freemasonry,  like  aU  theorists, 
often  carries  his  speculations  on  this  subject 
to  an  extreme  point.  A simpler  allusion  will 
better  suit  the  character  and  teachings  of  the 
degree  in  its  modern  organization.  The  rose 
is  the  symbol  of  Christ,  and  the  cross,  the  sym- 
bol of  his  death — the  two  united,  the  rose  sus- 
pended on  the  cross — signify  his  death  on  the 
cross,  whereby  the  secret  of  immortahty  was 
taught  to  the  world.  In  a word,  the  rose  on 
the  cross  is  Christ  crucified. 

Rose  and  Triple  Cross.  A degree  con- 
tained in  the  Archives  of  the  Lodge  of  Saint 
Louis  des  Amis  R6unis  at  Calais. 

Rose  Croix.  French.  Literally,  Rose  Cross. 

1.  The  Seventh  Degree  of  the  French 
Rite;  2.  The  Seventh  Degree  of  the  Phila- 
lethes;  3.  The  Eighth  Degree  of  the  Mother 
Lodge  of  the  Philosophic  Scottish  Rite;  4. 
The  Twelfth  Degree  of  the  Elect  of  Truth; 


5.  The  Eighteenth  De^ee  of  the  Mother 
Scottish  Lodge  of  Marseilles;  6.  The  Eight- 
eenth Degree  of  the  Rite  of  Heredom,  or  of 
Perfection. 

Rose  Croix,  Brethren  of  the.  Thory 
says  {Fondat.  du  G.  Or.,  p.  163)  that  the  Ar- 
chives of  the  Mother  Lodge  of  the  Philosophic 
Scottish  Rite  at  Paris  contain  the  manuscripts 
and  books  of  a secret  society  which  existed  at 
The  Hague  in  1622,  where  it  was  known  under 
the  title  of  the  Frbres  de  la  Rose  Croix,  which 
pretended  to  have  emanated  from  the  original 
Rosicrucian  organization  of  Christian  Rosen- 
Icruz.  Hence  Thory  thinks  that  the  Philo- 
sophic Rite  was  only  a continuation  of  this 
society  of  the  Brethren  of  the  Rose  Croix. 

Rose  Croix,  Jacobite.  The  original  Rose 
Croix  conferred  in  the  Chapter  of  Arras, 
whose  Charter  was  said  to  have  been  granted 
by  the  Pretender,  was  so  called  with  a political 
allusion  to  King  James  III.,  whose  adherents 
were  known  as  Jacobites. 

Rose  Croix,  Jewel  of  the.  Although 
there  are  six  well-known  Rose  Croix  degrees, 
belonging  to  as  many  systems,  the  jewel  has 
invariably  remained  the  same,  while  the  in- 
terpretation has  somewhat  differed.  The 
usual  jewel  of  a Rose  Croix  Knight  and 
also  that  of  the  M.  Wise  Sov.  of  an  EngUsh 
Chapter  are  presented  in  opposite  column. 

Rose  Croix,  Knight.  {Chevalier  Rose 
Croix.)  The  Eighteenth  Degree  of  the  Rite 
of  Perfection.  It  is  the  same  as  the  Prince  of 
Rose  Croix  of  the  Ancient  and  Accepted  Rite. 

Rose  Croix,  Magnetic.  The  Thirty- 
eighth  Degree  of  the  Rite  of  Mizraim. 

Rose  Croix  of  Germany.  A Hermetic 
degree,  which  Ragon  says  belongs  rather  to 
the  class  of  Elus  than  to  that  of  Rose  Croix. 

Rose  Croix  of  Gold,  Brethren  of  the. 
(Freres  de  la  Rose  Croix  d’Or.)  An  alchemical 
and  Hermetic  society,  which  was  founded  in 
Germany  in  1777.  It  promised  to  its  disciples 
the  secret  of  the  transmutation  of  metals,  and 
the  panacea  or  art  of  prolonging  life.  The 
Baron  Gleichen,  who  was  Secretary  for  the 
German  language  of  the  Philalethan  Congress 
at  Paris  in  1785,  gives  the  following  history  of 
the  organization  of  this  society : 

“The  members  of  the  Rose  Croix  affirm 
that  they  are  the  legitimate  authors  and  su- 
periors of  Freemasonry,  to  all  of  whose  sym- 
bols they  give  a hermetical  interpretation. 
The  Masons,  they  say,  came  into  England 
under  King  Arthur.  Raymond  Lully  initi- 
ated Henry  IV.  The  Grand  Masters  were 
formerly  designated,  as  now,  by  the  titles  of 
John  I.,  II.,  III.,  IV.,  etc. 

“Their  jewel  is  a golden  compass  attached 
to  a blue  ribbon,  the  symbol  of  purity  and 
wisdom.  The  principal  emblems  on  the  an- 
cient tracing-board  were  the  sun,  the  moon, 
and  the  double  triangle,  having  in  its  centre 
the  first  letter  of  the  Hebrew  alphabet.  The 
brethren  wore  a silver  ring  on  which  were  the 
letters  I.  A.  A.  T.,  the  initials  of  Ignis,  Aer, 
Aqua,  Terra. 

“The  Ancient  Rose  Croix  recognized  only 
three  degrees;  the  third  degree,  as  we  now 


636 


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ROSE 


know  it,  has  been  substituted  for  another  more 
significant  one.” 

The  Baron  de  Westerode,  in  a letter  dated 
1784,  and  quoted  b}^  Thory  {Act.Lat.,  i.,  336), 
gives  another  mythical  account.  _He  says:^ 

‘‘The  disciples  of  the  Rose  Croix  came,  in 
1188,  from  the  East  into  Europe,  for  the  propa- 
gation of  Christianity  after  the  troubles  in 
Palestine.  Three  of  them  founded  in  Scot- 
land the  Order  of  the  Masons  of  the  East 
(Knights  of  the  East,)  to  serve  as  a seminary 
for  instruction  in  the  most  sublime  sciences. 
This  Order  was  in  existence  in  1 196.  Edward, 
the  son  of  Henry  III.,  was  received  into  the 
society  of  the  Rose  Croix  by  Raymond  Lully. 
At  that  time  only  learned  men  and  persons  of 
high  rank  were  admitted. 

“ Their  founder  was  a seraphic  priest  of  Alex- 
andria, a magus  of  Egypt  named  Ormesius, 
or  Ormus,  who  with  six  of  his  companions  was 
converted  in  the  year  96  by  St.  Mark.  He 
purified  the  doctrine  of  the  Egyptians  accord- 
ing to  the  precepts  of  Christianity,  and 
founded  the  society  of  Ormus,  that  is  to  say, 
the  Sages  of  Light,  to  the  members  of  which  he 
gave  a red  cross  as  a decoration.  About  the 
same  time  the  Essenes  and  other  Jews  founded 
a school  of  Solomonic  wisdom,  to  which  the 
disciples  of  Ormus  united  themselves.  Then 
the  society  was  divided  into  various  Orders 
known  as  the  Conservators  of  Mosaic  Secrets, 
of  Hermetic  Secrets,  etc. 

“Several  members  of  the  association  having 
yielded  to  the  temptations  of  pride,  seven 
Masters  united,  effected  a reform,  adopted  a 
modern  constitution,  and  collected  together 
on  their  tracing-board  aU  the  allegories  of  the 
hermetic  work.” 

In  this  almost  altogether  fabulous  narrative 
we  find  an  inextricable  confusion  of  the  Rose 
Croix  Masons  and  the  Rosicrucian  philoso- 
phers. 

Rose  Croix  of  Heredom.  The  First  De- 
gree of  the  Royal  Order  of  Scotland,  the  Eight- 
eenth of  the  Ancient  and  Accepted  Rite,  the 
Eighteenth  of  the  Rite  of  Perfection,  the  Nine- 
tieth of  the  Rite  of  Mizraim,  and  some  others 
affix  to  the  title  of  Rose  Croix  that  of  Heredom, 
for  the  signification  of  which  see  the  word. 

Rose  Croix  of  the  Dames.  {Rose  Croix 
des  Dames.)  This  degree,  called  also  the  Ladies 
of  Beneficence  {Chevalieres  de  la  Bienjaisance) , 
is  the  Sixth  Capitular  or  Ninth  Degree  of  the 
French  Rite  of  Adoption.  It  is  not  only 
Christian,  but  Roman  Cathohc  in  its  charac- 
ter, and  is  derived  from  the  ancient  Jesuitical 
system  as  first  promulgated  in  the  Rose  Croix 
Chapter  of  Arras. 

Rose  Croix  of  the  Grand  Rosary.  {Rose 
Croix  du  Grand  Rosaire.)  The  Fourth  and 
highest  Rose  Croix  Chapter  of  the  Primitive 
Rite. 

Rose  Croix,  Philosophic.  A German 
Hermetic  degree  found  in  the  collection  of  M. 
Pyron,  and  in  the  Archives  of  the  Philosophic 
Scottish  Rite.  It  is  probably  the  same  as  the 
Brethren  of  the  Rose  Croix,  of  whom  Thory 
thinks  that  that  Rite  is  only  a continuation. 

Rose  Croix,  Prince  of.  French,  Souverain 


Prince  Rose  Croix.  German,  Prim  vom 
Rosenkruz.  This  important  degree  is,  of  all 
the  high  grades,  the  most  widely  diffused, 
being  found  in  numerous  Rites.  It  is  the 
Eighteenth  of  the  Ancient  and  Accepted  Scot- 
tish Rite,  the  Seventh  of  the  French  or  Mod- 
ern, the  Eighteenth  of  the  Council  of  Emper- 
ors of  the  East  and  West,  the  Third  of  the 
Royal  Order  of  Scotland,  the  Twelfth  of  the 
Elect  of  Truth,  and  the  Seventh  of  the  Phila- 
lethes.  It  was  also  given,  formerly,  in  some 
Encampments  of  Knights  Templars,  and  was 
the  Sixth  of  the  degrees  conferred  by  the  En- 
campment of  Baldwyn  at  Bristol,  in  England. 
It  must  not,  however,  be  confounded  with  the 
Rosicrucians,  who,  however,  similar  in  name, 
were  only  a Hermetic  and  mystical  Order. 

The  degree  is  known  by  various  names: 
sometimes  its  possessors  are  called  “Sov- 
ereign Princes  of  Rose  Croix,”  sometimes 
“Princes  of  Rose  Croix  de  Heroden,”  and 
sometimes  “Knights  of  the  Eagle  and  Pel- 
ican.” In  relation  to  its  origin.  Masonic 
writers  have  made  many  conflicting  state- 
ments, some  giving  it  a much  higher  an- 
tiquity than  others;  but  all  agreeing  in 
supposing  it  to  be  one  of  the  earliest  of  the 
higher  degrees.  The  name  has,  undoubt- 
edly, been  the  cause  of  much  of  this  confu- 
sion in  relation  to  its  history;  and  the  Masonic 
Degree  of  Rose  Croix  has,  perhaps,  often 
been  confounded  with  the  Kabbahstical 
and  alchemical  sect  of  “Rosicrucians,”  or 
“Brothers  of  the  Rosy  Cross,”  among  whose 
adepts  the  names  of  such  men  as  Roger 
Bacon,  Paracelsus,  and  Elias  Ashmole,  the 
celebrated  antiquary,  are  to  be  found.  Not- 
withstanding the  invidious  attempts  of 
Barruel  and  other  foes  of  Masonry  to  con- 
found the  two  Orders,  there  is  a great  dis- 
tinction between  them.  Even  their  names, 
although  somewhat  similar  in  sound,  are 
totally  different  in  signification.  The  Rosi- 
crucians, who  were  alchemists,  did  not 
derive  their  name,  like  the  Rose  Croix 
Masons,  from  the  emblems  of  the  rose  and 
cross — for  they  had  nothing  to  do  with  the 
rose — but  from  the  Latin  ros,  signifying 
dew,  which  was  supposed  to  be  of  all  natural 
bodies  the  most  powerful  solvent  of  gold, 
and  crux,  the  cross,  a chemical  hieroglyphic 
of  light. 

Baron  de  Westerode,  who  wrote  in  1784,  in 
the  Acta  Latomorum  (i.,  336),  gives  the  earliest 
origin  of  any  Masonic  v/riter  to  the  degree  of 
Rose  Croix.  He  supposes  that  it  was  insti- 
tuted among  the  Knights  Templars  in  Pal- 
estine, in  the  year  1188,  and  he  adds  that 
Prince  Edward,  the  son  of  Henry  III.  of 
England,  was  admitted  into  the  Order  by 
Raymond  Lully  in  1196.  De  Westerode  names 
Ormesius,  an  Egyptian  priest,  who  had  been 
converted  to  Christianity,  as  its  founder.  _ 

Some  have  sought  to  find  its  origin  in 
the  labors  of  Valentine  Andrea,  the  reputed 
founder  of  the  Rosicrucian  fraternity.  But 
the  Rose  Croix  of  Masonry  and  the  Her- 
metic Rosicrucianism  of  Andrea  were  two 
entirely  different  things;  and  it  would  be 


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637 


difficult  to  trace  any  connection  between 
them,  at  least  any  such  connection  as  would 
make  one  the  legitimate  successor  of  the 
other.  J.  G.  Buhle,  in  a work,  published 
in  Gottingen  in  1804,  under  the  title  of 
Ueber  den  Ursprung  und  die  vornehmsten 
Schicksale  der  Orden  der  Rosenkreutzer  und 
Freimaurer,  reverses  this  theory,  and  sup- 
poses the  Rosicrucians  to  be  a branch  of 
the  Freemasons;  and  Higgins,  in  his  Ana- 
calypsis  (ii.,  388),  thinks  that  the  ‘‘modern 
Templars,  the  Rosicrucians,  and  the  Masons 
are  little  more  than  different  Lodges  of  one 
Order,”  all  of  which  is  only  a confusion  of 
history  in  consequence  of  a confounding 
of  names.  It  is  thus  that  Inge  has  written 
an  elaborate  essay  on  the  Origine  de  la  Rose 
Croix  {Globe,  vol.  hi.);  but  as  he  has,  with 
true  Gallic  insouciance  of  names,  spoken 
indifferently  of  the  Rose  Croix  Masons  and 
the  Rosicrucian  Adepts,  his  statements  sup- 
ply no  facts  available  for  history. 

The  Baron  de  Gleichen,  who  was,  in 
1785,  the  German  secretary  of  the  Philale- 
than  Congress  at  Paris,  says  that  the  Rose 
Croix  and  the  Masons  were  united  in  Eng- 
land under  King  Arthur.  {Acta  LaL,  i.,  336.) 
But  he  has,  undoubtedly,  mixed  up  Rosi- 
crucianism  with  the  Masonic  legends  of  the 
Knights  of  the  Round  Table,  and  his  asser- 
tions must  go  for  nothing. 

Others,  again,  have  looked  for  the  origin 
of  the  Rose  Croix  Degree,  or,  at  least,  of 
its  emblems,  in  the  Symbola  divina  et  hu- 
mana  pontificum,  imperatorum,  regum  of 
James  Typot,  or  Typotius,  the  historiogra- 
pher of  the  Emperor  Rudolph  II.,  a work 
which  was  published  in  1601;  and  it  is  par- 
ticularly in  that  part  of  it  which  is  devoted 
to  the  “symbol  of  the  holy  cross”  that  the 
allusions  are  supposed  to  be  found  which 
would  seem  to  indicate  the  author’s  knowl- 
edge of  this  degree.  But  Ragon  refutes 
the  idea  of  any  connection  between  the 
symbols  of  Typotius  and  those  of  the  Rose 
Croix.  Robison  {Proofs,  p.  72)  also  charges 
Von  Hund  with  borrowing  his  symbols  from 
the  same  work,  in  which,  however,  he  de- 
clares “there  is  not  the  least  trace  of  Masonry 
or  Templars.” 

Clavel,  with  his  usual  boldness  of  asser- 
tion, which  is  too  often  independent  of 
facts,  declares  that  the  degree  was  invented 
by  the  Jesuits  for  the  purpose  of  counter- 
mining the  insidious  attacks  of  the  free- 
thinkers upon  the  Roman  Catholic  religion, 
but  that  the  philosophers  parried  the  at- 
tempt by  seizing  upon  the  degree  and  giving 
to  all  its  symbols  an  astronomical  significa- 
tion. ClaveFs  opinion  is  probably  derived 
from  one  of  those  sweeping  charges  of  Pro- 
fessor Robison,  in  which  that  systematic 
enemy  of  our  Institution  declares  that, 
about  the  beginning  of  the  eighteenth  cen- 
tury, the  Jesuits  interfered  considerably 
with  Masonry,  “insinuating  themselves  into 
the  Lodges,  and  contributing  to  increase 
that  religious  mysticism  that  is  to  be  ob- 
served in  aU  the  ceremonies  of  the  Order.” 


But  there  is  no  better  evidence  than  these 
mere  vague  assertions  of  the_  connection 
of  the  Jesuits  with  the  Rose  Croix  Degree. 

Oliver  (Landm.,  ii.,  81)  says  that  the  ear- 
liest notice  that  he  finds  of  this  degree  is 
in  a publication  of  1613,  entitled  La  Re- 
formation universelle  du  monde  entier  avec  la 
fama  fraternitatis  de  VOrdre  respectable  de 
la  Rose  Croix.  But  he  adds,  that  “it  was 
known  much  sooner,  although  not  probably 
as  a de^ee  in  Masonry;  for  it  existed  as  a 
cabalistic  science  from  the  earliest  times 
in  Egypt,  Greece,  and  Rome,  as  well  as 
amongst  the  Jews  and  Moors  in  times  more 
recent.” 

Ohver,  however,  undoubtedly,  in  the  lat- 
ter part  of  this  paragraph,  confounds  the 
Masonic  Rose  Croix  with  the  alchemical 
Rosicrucians;  and  the  former  is  singularly 
inconsistent  with  the  details  that  he  gives 
in  reference  to  the  Rosy  Cross  of  the  Royal 
Order  of  Scotland. 

There  is  a tradition,  into  whose  authen- 
ticity I shall  not  stop  to  inquire,  that  after 
the^  dissolution  of  the  Order,  many  of  the 
Knights  repaired  to  Scotland  and  placed 
themselves  under  the  protection  of  Robert 
Bruce;  and  that  after  the  battle  of  Bannock- 
burn, which  took  place  on  St.  John  the 
Baptist’s  Day,  in  the  year  1314,  this  mon- 
arch instituted  the  Royal  Order  of  Here- 
dom  and  Knight  of  the  Rosy  Cross,  and 
established  the  chief  seat  of  the  Order  at 
Kilwinning.  From  that  Order,  it  seems  to 
us  by  no  means  improbable  that  the  present 
degree  of  Rose  Croix  de  Heroden  may 
have  taken  its  origin.  In  two  respects,  at 
least,  there  seems  to  be  a very  close  con- 
nection between  the  two  systems:  they 
both  claim  the  kingdom  of  Scotland  and 
the  Abbey  of  Kilwinning  as  having  been 
at  one  time  their  chief  seat  of  government, 
and  they  both  seem  to  have  been  instituted 
to  give  a Christian  explanation  to  Ancient 
Craft  Masonry.  There  is,  besides,  a simi- 
larity in  the  names  of  the  degrees  of  “Rose 
Croix  de  Heroden,”  and  “Heredom  and 
Rosy  Cross,”  amounting  almost  to  an  iden- 
tity, which  appears  to  indicate  a very  intimate 
relation  of  one  to  the  other. 

The  subject,  however,  is  in  a state  of  in- 
extricable confusion,  and  I confess  that, 
after  all  my  researches,  I am  still  unable 
distinctly  to  point  to  the  period  when,  and 
to  the  place  where,  the  present  degree  of 
Rose  Croix  received  its  organization  as  a 
Masonic  grade. 

We  have  this  much  of  history  to  guide 
us.  In  the  year  1747,  the  Pretender,  Prince 
Charles  Edward,  is  said  to  have  established  a 
Chapter  in  the  town  of  Arras,  in  France,  with 
the  title  of  the  “Chapitre  Primordial  de 
Rose  Croix.”  The  Charter  of  this  body  is 
now  extant  in  an  authenticated  copy  de- 
posited in  the  departmental  archives  of  Arras. 
In  it  the  Pretender  styles  himself  “King 
of  England,  France,  Scotland,  and  Ireland, 
and,  by  virtue  of  this,  Sovereign  Grand 
Master  of  the  Chapter  of  H.  known  under 


638 


ROSE 


ROSE 


the  title  of  the  Eagle  and  Pelican,  and, 
since  our  sorrows  and  misfortunes,  under 
that  of  Rose  Croix.”  From  this  we  may 
infer  that  the  title  of  “Rose  Croix”  was 
first  known  in  1747 ; and  that  the  degree  had 
been  formerly  known  as  “Knight  of  the 
Eagle  and  Pehcan,”  a title  which  it  still 
retains.  Hence  it  is  probable  that  the  Rose 
Croix  Degree  has  been  borrowed  from  the 
Rosy  Cross  of  the  Scottish  Royal  Order  of 
Heredom,  but  in  passing  from  Scotland  to 
France  it  greatly  changed  its  form  and 
organization,  as  it  resembles  in  no  respect 
its  archetype,  except  that  both  are  eminently 
Christian  in  then*  design.  But  in  its  adop- 
tion by  the  Ancient  and  Accepted  Rite,  its 
organization  has  been  so  changed  that,  by 
a more  liberal  interpretation  of  its  sym- 
bolism, it  has  been  rendered  less  sectari^ 
and  more  tolerant  in  its  design.  For  while 
the  Christian  reference  is^  preserved,  no 
peculiar  theological  dogma  is  retained,  and 
the  degree  is  made  cosmopolite  in  its  char- 
acter. 

It  was,  indeed,  on  its  first  inception,  an 
attempt  to  Christianize  Freemasonry;  to 
apply  the  rites,  and  symbols,  and  traditions 
of  Xncient  Craft  Masonry  to  the  last  and 
greatest  dispensation;  to  add  to  the  first 
Temple  of  Solomon  and  the  second  of  Ze- 
rubbabel  a third,  that  to  which  Christ  al- 
luded when  he  said,  “Destroy  this  temple, 
and  in  three  days  will  I raise  it  up.”  The 
great  discovery  which  was  made  in  the 
Royal  Arch  ceases  to  be  of  value  in  this 
degree;  for  it  another  is  substituted  of  more 
Clmistian  application;  the  Wisdom,  Stren^h, 
and  Beauty  which  supported  the  ancient 
Temple  are  replaced  by  the  Christian  pillars 
of  Faith,  Hope  and  Charity;  the  great  lights, 
of  course,  remain,  because  they  are  of  the 
very  essence  of  Masonry;  but  the  three 
lesser  give  way  to  the  thirty-three,  which 
allude  to  the  years  of  the  Messiah’s  sojourn- 
ing on  earth.  Everything,  in  short,  about 
the  degree,  is  Christian ; but,  as  I have 
already  said,  the  Christian  teachings  of 
the  degree  have  been  apphed  to  the  sub- 
lime principles  of  a universal  system,  and  an 
interpretation  and  illustration  of  the  doc- 
trines of  the  “Master  of  Nazareth,”  so 
adapted  to  the  Masonic  dogma  of  tolerance, 
that  men  of  every  faith  may  embrace  and 
respect  them.  It  thus  performs  a noble 
mission.  It  obliterates,  alike,  the  intol- 
erance of  those  Christians  ^ who  sought  to 
erect  an  impassable  barrier  around  the 
sheepfold,  and  the  equal  intolerance  of  those 
of  other  religions  who  would  be  ready  to 
exclaim,  “Can  any  good  thing  come  out 
of  Nazareth?” 

In  the  Ancient  and  Accepted  Scottish 
Rite,  whence  the  Rose  Croix  Masons  of  the 
United  States  have  received  the  degree,  it  is 
placed  as  the  eighteenth  on  the  list.  It  is 
conferred  in  a body  called  a “Chapter,” 
which  derives  its  authority  immediately 
from  the  Supreme  Council  of  the  Thirty- 
third,  and  which  confers  with  it  only  one 


other  and  inferior  degree,  that  of  “Knights 
of  the  East  and  West.”  Its  principal  officers 
are  a Most  Wise  Master  and  two  Wardens. 
Maundy  Thursday  and  Easter  Sunday  are 
two  obligatory  days  of  meeting. 

The  asphant  for  the  degree  makes  the 
usual  application  duly  recommended;  and 
if  accepted,  is  required,  before  initiation,  to 
make  certain  declarations  which  shall  show 
his  competency  for  the  honor  which  he 
seeks,  and  at  the  same  time  prove  the  high 
estimation  entertained  of  the  degree  by 
those  who  already  possess  it. 

The  jewel  of  the  Rose  Croix  is  a golden 
compass,  extended  on  an  arc  to  the  six- 
teenth part  of  a circle,  or  twenty-two  and  a 
half  degrees.  The  head  of  the  compass  is 
surmounted  by  a triple  crown,  consisting 
of  three  series  of  points  arranged  by  three, 
five,  and  seven.  Between  the  legs  of  the 
compass  is  a cross  resting  on  the  arc;  its 
center  is  occupied  by  a full-blown  rose, 
whose  stem  twines  around  the  lower  limb 
of  the  cross;  at  the  foot  of  the  cross,  on 
the  same  side  on  which  the  rose  is  exhib- 
ited, is  the  figure  of  a pelican  wounding  its 
breast  to  feed  its  young  which  are  in  a nest 
surrounding  it,  while  on  the  other  side  of 
the  jewel  is  the  figure  of  an  eagle  with  wings 
displayed.  On  the  arc  of  the  circle,  the 
P . • . W . * . of  the  degree  is  engraved  in  the 
cipher  of  the  Order. 

In  this  jewel  are  included  the  most  im- 
portant symbols  of  the  degree.  The  Cross, 
the  Rose,  the  Pelican,  and  the  Eagle  are  all 
irnportant  symbols,  the  explanations  of  which 
wiU  go  far  to  a comprehension  of  what  is  the 
true  design  of  the  Rose  Croix  Order.  They 
may  be  seen  in  this  work  under  their  respec- 
tive titles. 

Rose  Croix,  Rectified.  The  name  given 
by  F.  J.  W.  Schroder  to  his  Rite  of  seven  magi- 
cal, theosophical,  and  alchemical  degrees. 
(See  Schroeder,  Friederich  Joseph  Wilhelm.) 

Rose  Croix,  Sovereign  Prince  of.  Be- 
cause of  its  great  importance  in  the  Masonic 
system,  and  of  the  many  privileges  possessed 
by  its  possessors,  the  epithet  of  “Sovereign” 
has  been  almost  universally  bestowed  upon 
the  degree  of  Prince  of  Rose  Croix.  Recently, 
however,  the  Mother  Council  of  the  Ancient 
and  Accepted  Scottish  Rite  at  Charleston  has 
discarded  this  title,  and  directed  that  the  word 
“Sovereign”  shall  only  be  applied  to  the 
Tliirty-third  Degree  of  the  Rite;  and  this  is 
now  the  usage  in  the  Southern  Jurisdiction  of 
the  United  States. 

Rose,  Knights  and  Ladies  of  the.  See 

Knight  of  the  Rose. 

Rose,  Order  of  the.  A Masonic  adven- 
turer, Franz  Rudolph  Van  Grossing,  but 
whose  proper  name,  Wadzeck  says,  was  Franz 
Matthaus  Grossinger,  established,  as  a finan- 
cial speculation,  at  Berlin,  in  1778,  an  an- 
drogynous society,  which  he  caUea  Rosen- 
Order,  or  the  Order  of  the  Rose.  It  consisted 
of  two  degrees:  1.  Female  Friends,  and  2. 
Confidants;  and  the  meetings  of  the  society 
were  designated  as  “holding  the  rose.”  The 


ROSENKREUZ 


ROSICRUCIANISM  639 


society  had  but  a brief  duration,  and  the  life 
and  adventures  of  the  founder  and  the  secrets 
of  the  Order  were  published  in  1789,  by 
Friederich  Wadzeck,  in  a work  entitled  Leben 
und  Schicksale  des  heruchtigten  F.  R.  Von 
Grossing. 

Roseakreuz,  Christian.  An  assumed 
name,  invented,  it  is  supposed,  by  John  Val- 
entine Andreii,  by  which  he  designated  a fic- 
titious person,  to  whom  he  has  attributed  the 
invention  of  Rosicmciantsm,  which  see. 

Rosicruclanlsm.  Many  writers  have 
sought  to  discover  a close  connection  between 
the  Rosicrucians  and  the  Freemasons,  and 
some,  indeed,  have  advanced  the  theory  that 
the  latter  are  only  the  successors  of  the  former. 
Whether  this  opinion  be  correct  or  not,  there 
are  sufficient  coincidences  of  character  be- 
tween the  two  to  render  the  history  of  Rosi- 
crucianism  highly  interesting  to  the  Masonic 
student. 

There  appeared  at  C^sel,  in  the  year  1614, 
a work  bearing  the  title  of  Allgemeine  und 
General-Reformation  der  ganzen  weiten  Welt. 
Beneben  der  Fania  Fraiemitatis  des  Loblichen 
Ordens  des  Rosencreuzes  an  alle  Gelehrte  und 
Hdupier  Europd  geschriehen.  A second  edi- 
tion appear^  in  1615,  and  iwveral  subsequent 
ones;  and  in  1652  it  was  introduced  to  the 
Enghsh  public  in  a translation  by  the  cele- 
brated adept,  Thomas  Vaughan,  under  the 
title  of  Farne  and  Confession  of  Rosie-Cross. 

This  work  has  been  attributed,  although  not 
without  question,  to  the  philosopher  and 
theologian,  John  Valentine  Andreii,  who  is  re- 
ported, on  the  authority  of  the  preacher,  M.  C. 
Hirschen,  to  have  confessed  that  he,  with 
thirty  others  in  Wurtemberg,  had  sent  forth 
the  Fama  Fraiemitatis;  that  under  this  veil 
they  might  discover  who  were  the  true  lovers 
of  wisdom,  and  induce  them  to  come  forward. 

In  this  work  Andrea  gives  an  account  of  the 
life  and  adventures  of  Christian  Rosenkreuz,  a 
fictitious  personage,  whom  he  makes  the 
founder  of  the  pretended  Society  of  Rosi- 
crucians. 

According  to  Andrea’s  tale,  Rosenkreuz  was 
of  good  birth,  but,  being  poor,  was  compelled 
to  enter  a monastery  at  a very  early  period  of 
his  life.  At  the  age  of  100  years,  he  started 
with  one  of  the  monks  on  a pilgrimage  to  the 
Holy  Sepulcher.  On  their  arrival  at  the  island 
of  Cyprus,  the  monk  was  taken  sick  and  died, 
but  Rosenkreuz  proceeded  on  his  journey. 
At  Dampens  he  remained  for  three  years,  de- 
voting himsetf  to  the  study  of  the  occult  sci- 
ences, taught  Iw  the  sages  of  that  city.  He 
then  sailed  for  Egypt,  where  he  continued  his 
studies;  and,  having  traversed  the  Medi- 
terranean, he  at  length  arrived  at  Fea,  in 
Morocco,  as  he  had  been  directed  by  his  mas- 
ters of  Damascus.  He  passed  two  years  in 
acquiring  further  information  from  the  phi- 
losophers of  Africa,  and  then  croaed  over  into 
Spam,  There,  however,  he  met  with  an  un- 
favorable reception,  ana  then  determined  to 
return  to  Germany,  and  give  to  bis  own  coun- 
trymen the  benefit  of  his  studies  and  re- 
searches, and  to  establish  there  a society  for 


the  cultivation  of  the  sciences  which  he  had 
acquired  during  his  travels.  Accordingly,  he 
selected  thi’ee  of  the  monks  of  the  old  convent 
in  which  he  was  educated.  To  them  he  im- 
parted his  knowledge,  under  a solemn  vow  of 
secrecy.  He  imposed  on  them  the  duty  of 
committing  his  instructions  to  writing,  and 
forming  a magic  vocabulary  for  the  benefit  of 
future  students.  They  were  also  taught  the 
science  of  medicine,  and  prescribed  gratui- 
tously for  all  the  sick  who  applied  to  them. 
But  the  number  of  their  patients  soon  ma- 
terially interfering  with  their  other  labors, 
and  the  new  edifice,  the  House  of  the  Holy 
Spirit,  being  now  finished.  Father  Christian, 
as  he  was  called,  resolved  to  enlarge  his  soci- 
ety by  the  initiation  of  four  new  members. 

The  eight  brethren  being  now  thoroughly 
instructed  in  the  mysteries,  they  agreed  to 
separate — two  to  remain  with  Father  Chris- 
tian, and  the  others  to  travel,  but  to  return  at 
the  end  of  each  year,  and  mutually  to  com- 
municate the  results  of  their  experience.  The 
two  who  had  remained  at  home  were  then  re- 
lieved by  two  of  the  others,  and  they  again 
separated  for  another  year. 

The  society  thus  formed  was  governed  by  a 
code  of  laws,  by  which  they  agreed  that  they 
would  devote  themselves  to  no  occupation 
except  that  of  physic,  which  they  were  to  prac- 
tise without  pecuniary  reward;  that  they 
would  not  distinguish  themselves  from  the 
rest  of  the  world  by  any  peculiar  costume; 
that  each  one  should  annually  present  himself 
at  the  House  of  the  Holy  Spirit,  or  send  an 
excuse  for  his  absence;  that  each  one  should, 
during  his  life,  appoint  somebody  to  suc- 
ceed him  at  his  death;  that  the  letters  R.  C. 
were  to  be  their  title  and  watchword;  and 
that  the  brotherhood  should  be  kept  a secret 
for  one  hundred  years. 

At  the  age  of  106  years  Father  Christian 
Rosenkreuz  died,  and  was  buried  by  the  two 
brethren  who  had  remained  with  him;  but  the 
place  of  his  burial  remained  a secret  to  all  of 
the  rest — the  two  carrying  the  mystery  with 
them  to  the  grave.  The  society,  however, 
continued,  notwithstanding  the  death  of  the 
founder,  to  exist,  but  unknown  to  the  world, 
always  consisting  of  eight  members.  There 
was  a tradition  among  them,  that  at  the  end  of 
one  hundred  and  twenty  years  the  grave  of 
Father  Rosenkreuz  was  to  be  discovered,  and 
the  brotherhood  no  longer  remain  a secret. 
About  that  time  the  brethren  began  to  make 
some  alterations  in  their  building,  and  at- 
tempted to  remove  to  a more  fitting  situation 
the  memorial  table  on  which  was  inscribed 
the  names  of  those  who  had  been  members  of 
the  fraternity.  The  plate  was  of  brass,  and 
was  affixed  to  the  wall  oy  a nail  driven  through 
its  center;  but  so  firmly  was  it  attached,  that 
in  tearing  it  away,  a portion  of  the  plaster 
came  off  and  exposed  a secret  door.  Upon 
removing  the  incrustation  on  the  door,  there 
appeared  written  in  large  letters,  “Post  cxx 
Annos  Patebo” — after  one  hundred  and 
twenty  years  I will  open.  Returning  the  next 
morning  to  renew  their  researches,  they 


640  ROSICRUCIANISM 


ROSICRUCIANISM 


opened  the  door  and  discovered  a heptagonal 
vault,  each  of  its  seven  sides  being  five  feet 
wide,  and  in  height  eight  feet.  The  light 
was  received  from  an  artificial  sun  in  the  roof, 
and  in  the  middle  of  the  floor  there  stood,  in- 
stead of  a tomb,  a circular  altar,  on  which  was 
an  inscription,  importing  that  this  apart- 
ment, as  a compendium  of  the  universe,  had 
been  erected  by  Christian  Rosenkreuz.  Other 
later  inscriptions  about  the  apartment — such 
as  Jesus  mihi  omnia;  Legis  jugum;  Lihertas 
Evangelii:  Jesus  is  my  aU;  the  yoke  of  the 
law;  the  liberty  of  the  Gospel — indicated  the 
Christian  character  of  the  builder.  In  each 
of  the  sides  was  a door  opening  into  a closet, 
and  in  these  closets  they  found  many  rare  and 
valuable  articles,  such  as  the  life  of  the  founder, 
the  vocabulary  of  Paracelsus,  and  the  secrets 
of  the  Order,  together  with  bells,  mirrors, 
burning  lamps,and  other  curious  articles.  On 
removing  the  altar  and  a brass  plate  beneath 
it,  they  came  upon  the  body  of  Rosenkreuz  in 
a perfect  state  of  preservation. 

Such  is  the  sketch  of  the  history  of  the  Rosi- 
crucians  given  by  Andrea  in  his  Fama  Fra^ 
ternitatis.  It  is  evidently  a romance;  and 
scholars  now  generally  assent  to  the  theory  ad- 
vanced by  Nicolai,  that  Andrea,  who,  at  the 
time  of  the  appearance  of  his  book,  was  a 
young  man  full  of  excitement,  seeing  the  de- 
fects of  the  sciences,  the  theology,  and  the 
manners  of  his  time,  sought  to  purify  them; 
and,  to  accomplish  this  design,  imagined  the 
union  into  one  body  of  all  those  who,  like  him- 
self, were  the  admirers  of  true  virtue;  in  other 
words,  that  he  wrote  this  account  of  the  rise 
and  progress  of  Rosicrucianism  for  the  pur- 
pose of  advancing,  by  a poetical  fiction,  his 
peculiar  views  of  morals  and  religion. 

But  the  fiction  was  readily  accepted  as  a 
truth  by  most  people,  and  the  invisible  society 
of  Rosenkreuz  was  sought  for  with  avidity  by 
many  who  wished  to  unite  with  it.  The  sen- 
sation produced  in  Germany  by  the  appear- 
ance of  Andrea’s  book  was  great;  letters 
poured  in  on  all  sides  from  those  who  desired 
to  become  members  of  the  Order,  and  who,  as 
proofs  of  their  quahfications,  presented  their 
claims  to  skill  in  Alchemy  and  Kabbalism. 
No  answers,  of  course,  having  been  received 
to.  these  petitions  for  initiation,  most  of  the 
applicants  were  discouraged  and  retired;  but 
some  were  bold,  became  impostors,  and  pro- 
claimed that  they  had  been  admitted  into  the 
society,  and  exercised  their  fraud  upon  those 
who  were  credulous  enough  to  beheve  them. 
There  are  records  that  some  of  these  charla- 
tans, who  extorted  money  from  their  dupes, 
were  punished  for  their  offense  by  the  magis- 
trates of  Nuremberg,  Augsburg,  and  some 
other  German  cities.  There  was,  too,  in  Hol- 
land, in  the  year  1722,  a Society  of  Alchemists, 
who  called  themselves  Rosicrucians,  and 
who  claimed  that  Christian  Rosenkreuz  was 
their  founder,  and  that  they  had  affiliated  so- 
cieties in  many  of  the  German  cities.  But  it  is 
not  to  be  doubted  that  this  was  a self-created 
society,  and  that  it  had  nothing  in  common, 
except  the  name,  with  the  imaginary  brother- 


hood invented  by  Andrea.  Des  Cartes,  in- 
deed, says  that  he  sought  in  vain  for  a Rosi- 
crucian  Lodge  in  Germany. 

But  although  the  brotherhood  of  Rosen- 
kreuz, as  described  by  Andrea  in  his  Fama 
Fraternitatis,  his  Chemical  Nuptuals,  and 
other  works,  never  had  a real  tangible  exist- 
ence as  an  organized  society,  the  opinions  ad- 
vanced by  Andrea  took  root,  and  gave  rise  to 
the  philosophic  sect  of  the  Rosicrucians,  many 
of  whom  were  to  be  found,  during  the  seven- 
teenth century,  in  Germany,  in  France,  and  in 
England.  Among  these  were  such  men  as 
Michael  Maier,  Richard  Fludd,  and  Elias 
Ashmole.  Nicolai  even  thinks  that  he  has 
found  some  evidence  that  the  Fama  Fraterni- 
tatis suggested  to  Lord  Bacon  the  notion  of  his 
Instauratio  Magna.  But,  as  Vaughan  says 
(Hours  with  the  Mystics,  ii.,  104),  the  name 
Rosicrucian  became  by  degrees  a generic  term, 
embracing  every  species  of  doubt,  pretension, 
arcana,  elixirs,  the  philosopher’s  stone,  theur- 
gic  ritual,  symbols,  or  initiations. 

Higgins,  Sloane,  Vaughan,  and  several 
other  writers  have  asserted  that  Freemasonry 
sprang  out  of  Rosicrucianism.  But  this  is  a 
great  error.  Between  the  two  there  is  no  simi- 
larity of  origin,  of  design,  or  of  organization. 
The  symbolism  of  Rosicrucianism  is  derived 
from  a Hermetic  philosophy;  that  of  Free- 
masonry from  an  operative  art.  The  latter 
had  its  cradle  in  the  Stone-Masons  of  Stras- 
burg  and  the  Masters  of  Como  long  before  the 
former  had  its  birth  in  the  inventive  brain  of 
John  Valentine  Andrea. 

It  is  true,  that  about  the  middle  of  the  eight- 
eenth century,  a period  fertile  in  the  inven- 
tion of  high  degrees,  a Masonic  Rite  was  es- 
tablished which  assumed  the  name  of  Rose 
Croix  Masonry,  and  adopted  the  symbol  of  the 
Rose  and  Cross.  But  this  was  a coincidence, 
and  not  a consequence.  There  was  nothing 
in  common  between  them  and  the  Rosicru- 
cians, except  the  name,  the  symbol,  and  the 
Christian  character.  Doubtless  the  symbol 
was  suggested  to  the  Masonic  Order  from  the 
use  of  it  by  the  philosophic  sect;  but  the 
Masons  modified  the  interpretation,  and  the 
symbol,  of  course,  gave  rise  to  the  name. 
But  here  the  connection  ends.  A Rose  Croix 
Mason  and  a Rosicrucian  are  two  entirely  dif- 
ferent persons. 

The  Rosicrucians  had  a large  number  of 
symbols,  some  of  which  were  in  common  with 
those  of  the  Freemasons,  and  some  peculiar  to 
themselves.  The  principal  of  these  were  the 
globe,  the  circle,  the  compasses,  the  square 
(both  the  working-tool  and  the  geometrical 
figure),  the  triangle,  the  level,  and  the  plum- 
met. These  are,  however,  interpreted,  not 
like  the  Masonic,  as  symbols  of  the  moral  vir- 
tues, but  of  the  properties  of  the  philosopher’s 
stone.  Thus,  the  tv/enty-first  emblem  of 
Michael  Maier’s  Atlanta  Fugiens  gives  the  fol- 
lowing collection  of  the  most  important  sym- 
bols: A philosopher  is  measuring  with  a pair 
of  compasses  a circle  which  surmounts  a tri- 
angle. The  triangle  encloses  a square,  within 
which  is  another  circle,  and  inside  of  the  circle 


ROSICRUCIANISM 


ROSICRUCIANISM  641 


a nude  man  and  woman,  representing,  it  may 
be  supposed,  the  first  step  of  the  experiment. 
Over  all  is  this  epigraph:  “Fac  ex  mare  et 
femina  circulum,  inde  quadrangulum,  hinc 
triangulum,  fac  circulum  et  habebis  lapidem 
Philosophorum.”  That  is,  “ Make  of  man  and 
woman  a circle;  thence  a square;  thence  a 
triangle;  form  a circle,  and  you  will  have  the 
Philosopher’s  stone.”  But  it  must  be  remem- 
bered that  Hitchcock,  and  some  other  recent 
writers,  have  very  satisfactorily  proved  that 
the  labors  of  the  real  Hermetic  philosophers 
(outside  of  the  charlatans)  were  rather  of  a 
spiritual  than  a material  character;  and  that 
their  “great  work”  symbolized  not  the  ac- 
uisition  of  inexhaustible  wealth  and  the  in- 
nite  prolongation  of  life,  but  the  regenera- 
tion of  man  and  the  immortality  of  the  soul. 

As  to  the  etymology  of  the  word  Rosicru- 
cian,  several  derivations  have  been  given. 
Peter  Gassendi  {Exam.  Phil.  Fludd,  sect.  15), 
first,  and  then  Mosheim  {Hist.  Eccles.,  iv.,  i.) 
deduce  it  from  the  two  words  ros,  dew,  and 
crux,  a cross,  and  thus  define  it:  Dew,  accord- 
ing to  the  Alchemists,  was  the  most  powerful 
of  all  substances  to  dissolve  gold;  and  the 
cross,  in  the  language  of  the  same  philosophers, 
was  identical  with  light,  or  LVX,  because  the 
figure  of  a cross  exhibits  the  three  letters  of 
that  word.  But  the  word  lux  was  referred  to 
the  seed  or  menstruum  of  the  Red  Dragon, 
which  was  that  crude  and  material  fight  which, 
being  properly  concocted  and  digested,  pro- 
duces gold.  Hence,  says  Mosheim,  a Rosi- 
crucian  is  a philosopher,  who  by  means  of  dew 
seeks  for  liaht,  that  is,  for  the  substance  of 
the  philosopher’s  stone.  But  notwithstanding 
the  nigh  authority  for  this  etymology,  I think 
it  untenable,  and  altogether  at  variance  with 
the  history  of  the  origin  of  the  Order,  as  will 
be  presently  seen. 

Another  and  more  reasonable  derivation  is 
from  rose  and  cross.  This  was  undoubtedly 
in  accordance  with  the  notions  of  Andrea, 
who  was  the  founder  of  the  Order,  and  gave  it 
its  name,  for  in  his  writings  he  constantly  calls 
it  the  “Fraternitas  Rosese  Crucis,”  or  “the 
Fraternity  of  the  Rosy  Cross.”  If  the  idea  of 
dew  had  been  in  the  mind  of  Andrea  in  giving 
a name  to  the  society,  he  would  have  called 
it  the  “Fraternity  of  the  Dewy  Cross,”  not 
that  of  the  “Rosy  Cross.”  “Fraternitas  Ros- 
cidae  Crucis,”  not  “Rosese  Crucis.”  This 
ought  to  settle  the  question.  The  man  who 
invents  a thing  has  the  best  right  to  give  it  a 
name. 

The  origin  and  interpretation  of  the  symbol 
have  been  variously  given.  Some  have  sup- 
posed that  it  was  derived  from  the  Christian 
symbolism  of  the  rose  and  the  cross.  This  is 
the  interpretation  that  has  been  assumed  by 
the  Rose  Croix  Order  of  the  Masonic  system; 
but  it  does  not  thence  follow  that  the  same  in- 
terpretation was  adopted  by  the  Rosicrucians. 
Others  say  that  the  rose  meant  the  generative 
principle  of  nature,  a symbolism  borrowed 
from  the  Pagan  mythologers,  and  not  likely 
to  have  been  appropriated  by  Andrea.  Oth- 
ers, again,  contend  that  he  derived  the  symbol 
43 


from  his  own  arms,  which  were  a St.  Andrew’s 
cross  between  four  roses,  and  that  he  alluded 
to  Luther’s  well-known  fines: 

“Des  Christen  Herz  auf  Rosen  geht, 
Wenn’s  mitten  unter’n  Kreutze  steht,” 

i.  e.,  “The  heart  of  the  Christian  goes  upon 
roses  when  it  stands  close  beneath  the  cross.” 
But  whatever  may  have  been  the  effect  of 
Luther’s  fines  in  begetting  an  idea,  the  sug- 
gestion of  Andrea’s  arms  must  be  rejected. 
The  symbol  of  the  Rosicrucians  was  a single 
rose  upon  a passion  cross,  very  different  from 
four  roses  surrounding  a St.  Andrew’s  cross. 

Another  derivation  may  be  suggested, 
namely:  That,  the  rose  being  a symbol  of 
secrecy,  and  the  cross  of  fight,  the  rose  and 
cross  were  intended  to  symbolize  the  secret 
of  the  true  light,  or  the  true  knowledge,  which 
the  Rosicrucian  brotherhood  were  to  give  to 
the  world  at  the  end  of  the  hundred  years  of 
their  silence,  and  for  which  purpose  of  moral 
and  religious  reform  Andrea  wrote  his  books 
and  sought  to  establish  his  sect.  But  the 
whole  subject  of  Rosicrucian  etymology  is  in- 
volved in  confusion. 

* The  Rosicrucian  Society,  instituted  in  the 
fourteenth  century,  was  an  extraordinary 
Brotherhood,  exciting  curiosity  and  command- 
ing attention  and  scrutiny.  The  members 
delved  in  abstruse  studies;  many  became  An- 
chorites, and  were  engrossed  in  mystic  philos- 
ophy and  theosophy.  This  strange  Frater- 
nity, asserted  by  some  authorities  to  have 
been  instituted  by  Roger  Bacon  near  the  close 
of  the  thirteenth  century,  filled  the  world  with 
renown  as  to  their  incomprehensible  doctrines 
and  presumed  abilities.  They  claimed  to  be 
the  exponents  of  the  true  Kabbala,  as  em- 
bracing theosophy  as  well  as  the  science  of 
numbers.  They  were  said  to  delve  in  strange 
things  and  deep  mysteries;  to  be  en wrapt 
in  the  occult  sciences,  sometimes  vulgarly 
termed  the  “Black  Art”;  and  in  the  secrets 
of  magic  and  sorcery,  which  are  looked  upon 
by  the  critical  eyes  of  the  world  as  tending 
to  the  supernatural,  and  a class  of  studies  to 
be  avoided. 

These  mystics,  for  whom  great  philan- 
thropy is  claimed,  and  not  without  reason,  are 
heard  of  as  early  as  the  commencement  of  the 
fourteenth  century,  in  the  person  of  Raymond 
Lully,  the  renowned  scholiast  and  metaphys- 
ical chemist,  who  proved  to  be  an  adept  in  the 
doctrines  taught  at  the  German  seat  of  Her- 
metic learning  in  1302,  and  who  died  in  1315. 
Fidelity  and  secrecy  were  the  first  care  of  the 
Brotherhood.  They  claimed  a kinship  to  the 
ancient  philosophies  of  Egypt,  the  Chaldeans, 
the  Magi  of  Persia,  and  even  the  Gymnoso- 
phists  of  India.  They  were  unobtrusive  and 
retiring  in  the  extreme.  They  were  learned 
in  the  principles  and  sciences  of  chemistry, 
hermeticism,  magnetism,  astrology,  astron- 
omy, and  theosophy,  by  which  they  obtained 
great  powers  through  their  discoveries,  and 


*From  this  point  the  article  is  by  C.  T.  Mc- 
Clenachan. 


642  ROSICRUCIANISM 


ROUND 


aimed  at  the  universal  solvent — the  Phi- 
losopher’s Stone — ^thereby  striving  to  acquire 
the  po\Ter  of  transmuting  baser  metals  into 
silver  and  gold,  and  of  indefinitely  prolong- 
ing human  life.  As  a Fraternity  they  were 
distinct  from  the  Kabbalists,  Illuminati,  and 
Carbonari,  and  in  this  relation  they  have 
been  largely  and  unpleasantly  misrepresented. 
Ignorance  and  prejudice  on  the  part  of  the 
learned  as  to  the  real  purposes  of  the  Rosi- 
crucians,  and  as  to  the  beneficence  of  that 
Fraternity,  has  wrought  them  great  injustice. 
Science  is  infinitely  indebted  to  this  Order. 
The  renowned  reviver  of  Oriental  literature, 
John  Reuchhn,  who  died  in  1522;  the  famous 
philosopher  and  classic  scholar,  John  Picus 
di  Mirandola,  who  died  in  1494:  the  cele- 
brated divine  and  distinguished  philosopher, 
Cornelius  Henry  Agrippa,  who  died  in  1535; 
the  remarkable  chemist  and  physician,  John 
Baptist  Von  Helmont,  who  died  in  1644;  and 
the  famous  physician  and  philosopher,  Robert 
Fludd,  who  died  in  1637,  all  attest  the  power 
and  unquestioned  prominence  of  the  famous 
Brotherhood.  It  is  not  the  part  of  wisdom  to 
disdain  the  Astrological  and  Hermetic  Associ- 
ation of  Elias  Ashmole,  author  of  the  Way  to 
Bliss.  All  Europe  was  permeated  by  this  secret 
organization,  and  the  renown  of  the  Brother- 
hood was  preeminent  about  the  year  1615. 
Wessel’s  Fama  Fraternitatis,  the  curious  work 
Secretioris  PhilosophioB  Consideratis,  and  Cum 
Confessione  Fraternitatis,  by  P.  A.  Gabella, 
with  Fludd’s  Apologia,  the  Chemische  Hoch- 
zeit  of  Christian  Rosenkreuz,  by  Valentine 
Andrea;  and  the  endless  number  of  volumes, 
such  as  the  Fama  Ramissa,  establish  the  high 
rank  in  which  the  Brotherhood  was  held.  Its 
curious,  unique,  and  attractive  Rosaic  doc- 
trines interested  the  masses  of  scholars  of  the 
sixteenth  and  seventeenth 
centuries.  With  the  Rosi- 
crucians  worldly  grandeur 
faded  before  intellectual 
elevation.  They  were 
simple  in  their  attire,  and 
passed  individually 
through  the  world  un- 
noticed and  unremarked, 
save  by  deeds  of  benevo- 
lence and  humanity. 

The  Modern  Society  of 
Rosicrucians  was  given 
its  present  definite  form 
by  Robert  Wentworth 
Little,  of  England,  in 
1866;  it  is  founded  upon 
the  remains  or  the  em- 
bers of  an  old  German 
association  which  had 
come  under  his  observa- 
tion during  some  of  his 
researches.  Bro.  Little 
Anglicized  it,  giving  it 
more  perfect  system. 
The  purpose  of  Robert 
Wentworth  Little  was  to 
create  a literary  organization,  having  in  view 
a base  for  the  collection  and  deposit  of  archeo- 


logical and  historical  subjects  pertaining  to 
Freemasonry,  secret  societies  in  general,  and 
interesting  provincial  matter;  to  inspire  a 
greater  disposition  to  obtain  historical  truth 
and  to  displace  error;  to  bring  to  light  much 
in  relation  to  a certain  class  of  scientists  and 
scholars,  and  the  results  of  their  life-labors, 
that  were  gradually  dying  away  in  the  memo- 
ries of  men.  To  accomplish  this  end  he  called 
about  him  some  of  his  most  prominent  Eng- 
lish and  Scottish  Masonic  friends  inclined  to 
literary  pursuits,  and  they  awarded  their  ap- 
proval and  hearty  cooperation. 

Roslcruciana  In  Anglia,  Socletas.  A 
society  whose  objects  are  of  a purely  hterary 
character,  and  connected  with  the  sect  of  the 
Rosicrucians  of  the  Middle  Ages.  It  is  secret, 
but  not  Masonic,  in  its  organization;  although 
many  of  the  most  distinguished  Masons  of 
England  take  great  interest  in  it,  and  are  ac- 
tive members  of  the  society.  (See  the  pre- 
ceding article.) 

Rosy  Cross.  One  of  the  degrees  conferred 
in  the  Royal  Order  of  Scotland,  which  see. 

Rough  Ashlar.  See  Ashlar. 

Round  Table,  King  Arthur’s.  The  old 
English  legends,  derived  from  the  celebrated 
chronicle  of  the  twelfth  century  known  as  the 
Brut  of  England,  say  that  the  mythical  King 
Arthur,  who  died  in  542,  of  a wound  received 
in  battle,  instituted  a company  of  twenty-four 
(or,  according  to  some,  twelve)  of  his  principal 
knights,  bound  to  appear  at  his  court  on  cer- 
tain solemn  days,  and  meet  around  a circular 
table,  whence  they  were  called  “Knights  of 
the  Round  Table.”  Arthur  is  said  to  have 
been  the  institutor  of  those  military  and  re- 
ligious orders  of  chivalry  which  afterward 
became  so  common  in  the  Middle  Ages.  Into 
the  Order  which  he  established  none  were  ad- 
mitted but  those  who  had  given  proofs  of  their 
valor;  and  the  knights  were  bound  to  defend 
widows,  maidens,  and  children;  to  relieve  the 
distressed,  maintain  the  Christian  religion, 
contribute  to  the  support  of  the  church,  pro- 
tect pilgrims,  advance  honor,  and  suppress 
vice.  They  were  to  administer  to  the  care  of 
soldiers  wounded  in  the  service  of  their  coun- 
try, and  bury  those  who  died,  to  ransom  cap- 
tives, deliver  prisoners,  and  record  all  noble 
enterprises  for  the  honor  and  renown  of  the 
noble  Order.  King  Arthur  and  his  knights 
have  been  very  generally  considered  by  schol- 
ars as  mythical;  notwithstanding  that,  many 
years  ago  Whittaker,  in  his  History  of  Man-- 
Chester,  attempted  to  establish  the  fact  of  his 
existence,  and  to  separate  the  true  from  the 
fabulous  in  his  history.  The  legend  has  been 
used  by  some  of  the  fabricators  of  irregular 
degrees  in  Masonry. 

Round  Towers  of  Iieland.  Edifices, 
sixty-two  in  number,  varying  in  height  from 
80  to  120  feet,  which  are  found  in  various  parts 
of  Ireland.  They  are  cylindrical  in  shape, 
with  a single  door  eight  or  ten  feet  from  the 
ground,  and  a small  aperture  near  the  top. 
The  question  of  their  origin  and  design  h^ 
been  a source  of  much  perplexity  to  antiqua- 
ries. They  have  been  supposed  by  Mont- 


1 


ROWERS 


ROYAL 


643 


morency  to  have  been  intended  as  beacons; 
by  Vallancey,  as  receptacles  of  the  sacred  fire; 
by  O’Brien,  as  temples  for  the  worship  of  tlie 
sun  and  moon;  and  more  recently,  by  Petrie, 
simply  as  bell-towers,  and  of  very  modern 
date.  This  last  theory  has  been  adopted  by 
many;  wliile  the  more  probable  supposition 
is  still  maintained  by  others,  that,  whatever 
was  their  later  appropriation,  they  were,  in 
their  origin,  of  a phallic  character,  in  common 
with  the  towers  of  similar  construction  in  the 
East.  O’Brien’s  work  On  the  Round  Towers 
of  Ireland,  which  was  somewhat  extravagant  in 
its  arguments  and  hypotheses,  led  some  Ma- 
sons to  adopt,  forty  years  ago,  the  opinion 
that  they  were  originally  the  places  of  a prim- 
itive Masonic  initiation.  But  this  theory  is 
no  longer  maintained  as  tenable. 

Sowers.  See  Knight  Rower. 

Royal  and  Select  Masters.  See  Council 
of  Royal  and  Select  Masters. 

Royal  Arch,  Ancient.  See  Knight  of  the 
Ninth  Arch. 

Royal  Arch  Apron.  At  the  triennial 
meeting  of  the  General  Grand  Chapter  of  the 
United  States  at  Chicago,  in  1859,  a Royal 
Arch  apron  was  prescribed,  consisting  of  a 


lambskin  (silk  or  satin  being  strictly  pro- 
hibited), to  be  lined  and  bound  with  scarlet, 
on  the  flap  of  which  should  be  placed  a triple 
tau  cross  witliin  a triangle,  and  all  within  a 
circle. 

Royal  Arch  Badge.  The  triple  tau,  con- 
sisting of  three  tau  crosses  conjoined  at  their 
feet,  constitutes  the  Royal  Arch  badge.  The 
English  Masons  call  it  the  “emblem  of  all  em- 
blems,” and  the  “grand  emblem  of  Royal 
Arch  Masonry.”  The  English 
Royal  Arch  lecture  thus  defines  it : 
“The  triple  tau  forms  two  right 
angles  on  each  of  the  exterior  lines, 
and  another  at  the  centre,  by  their 
union;  for  tlie  three  angles  of  each  triangle 
are  equal  to  two  right  angles.  This,  being 
tripHfied,  illustrates  the  jewel  worn  by  the 
companions  of  the  Royal  Arch,  which,  by  its 
intersection,  forms  a given  number  of  angles 
that  may  be  taken  in  five  several  combina- 
tions.” It  is  used  in  the  Royal  Arch  Ma- 
sonry of  Scotland,  and  has,  for  the  last  ten  or 
fifteen  years,  been  adopted  officially  in  the 
United  States. 

Royal  Arch  Banners.  See  Banners, 
Royal  Arch. 

Royal  Arch  Captain.  The  sixth  officer  in 
a Royal  Arch  Chapter  according  to  the  Amer- 
ican system.  He  represents  the  sar  hata- 


bahim,  or  Captain  of  the  King’s  Guards.  He 
sits  in  front  of  the  Council  and  at  the  entrance 
to  the  fourth  veil,  to  guard  the  approaches  to 
which  is  his  duty.  He  wears  a w'hite  robe  and 
cap,  is  armed  with  a sword,  and  bears  a wl.ite 
banner  on  which  is  inscribed  a lion,  the  em- 
blem of  the  tribe  of  Judah.  His  jewel  is  a 
triangular  plate  of  gold  inscribed  with  a sword. 
In  the  preliminary  Lodges  of  the  Chapter  lie 
acts  as  Junior  Deacon. 

Royal  Arch  Clothing.  The  clotliing  or 
regalia  of  a Royal  Arch  Mason  in  the  Ameri- 
can system  consists  of  an  apron  (aheady  de- 
scribed), a scarf  of  scarlet  velvet  or  silk,  on 
which  is  embroidered  or  painted,  on  a blue 
ground,  the  words,  “Holiness  to  the  Lord”; 
and  if  an  officer,  a scarlet  collar,  to  which  is 
attached  the  jewel  of  his  office.  The  scarf, 
once  universally  used,  has,  wdthin  a few  years 
past,  been  very  much  abandoned.  Every 
Royal  Arch  Mason  should  also  wear  at  liis 
buttonhole,  attached  by  a scarlet  ribbon,  the 
jewel  of  the  Order. 

Royal  Arch  Colors.  The  peculiar  color  of 
the  Royal  Arch  Degree  is  red  or  scarlet,  which 
is  symbolic  of  fervency  and  zeal,  the  charac- 
teristics of  the  degree.  The  colors  also  used 
symbolically  in  the  decorations  of  a Chapter 
are  blue,  purple,  scarlet,  and  white,  each  of 
which  has  a symbolic  meaning.  (See  Veils, 
Symbolism  of  the.) 

Royal  Arch  Degree.  The  early  history 
of  this  degree  is  involved  in  obscurity,  but  in 
the  opinion  of  the  late  Bro.  W.  J.  Hughan  its 
origin  may  be  ascribed  to  the  fourth  decade  of 
the  eighteenth  centuiy.  The  earliest  knowm 
mention  of  it  occurs  in  a contemporary  ac- 
count of  the  meeting  of  a Lodge  (No.  21)  at 
Youghal,  in  Ireland,  in  1743,  when  the  mem- 
bers walked  in  procession  and  the  Master  w^as 
preceded  by  “the  Royal  Arch  carried  by  two 
Excellent  Masons.”  (See  Excellent  Master.) 

The  next  mention  of  it  is  in  Dr.  Dassigny’s 
A Serious  and  Impartial  Enquiry  into  the 
cause  of  the  present  Decay  of  Freemasonry  in 
the  Kingdom  of  Ireland,  published  in  1744,  in 
which  the  writer  says  that  he  is  informed  tiiat 
in  York  “is  held  an  assembly  of  Master  Ma- 
sons under  the  title  of  Royal  Arch  Masons, 
who,  as  their  qualifications  and  excellencies 
are  superior  to  others,  receive  a larger  pay  than 
working  Masons.”  He  also  speaks  of  “a 
certain  propagator  of  a false  system,  some  few 
years  ago,  in  this  city  (Dublin),  who  imposed 
upon  several  very  w^orthy  men,  under  a pre- 
tence of  being  Master  of  the  Royal  Arch, 
which  he  asserted  he  had  brought  with  him 
from  the  city  of  York,  and  that  the  beauties  of 
the  Craft  did  principally  consist  in  the  knowd- 
edge  of  this  valuable  piece  of  Masonry.  How- 
ever, he  carried  on  his  scheme  for  several 
months,  and  many  of  the  learned  and  wdse 
v/ere  his  followers,  till,  at  length,  his  fallacious 
art  was  discovered  by  a Brother  of  probity  and 
wisdom,  wLo  had  some  small  space  before  at- 
tained that  excellent  part  of  Masonry  in  Lon- 
don, and  plainly  proved  that  his  doctrine  was 
false:  whereupon  the  Brethren  justly  de- 
spised him,  and  ordered  him  to  be  excluded 


644 


ROYAL 


ROYAL 


from  all  benefits  of  the  Craft,  and  although 
some  of  the  fraternity  have  expressed  an  un- 
easiness at  this  matter  being  kept  a secret 
from  them  (since  they  had  already  passed 
through  the  usual  degrees  of  probation),  I 
cannot  help  being  of  opinion  that  they  have 
no  right  to  any  such  benefit  until  they  make  a 
proper  application,  and  are  received  with  due 
'ormality,  and  as  it  is  an  organis’d  body  of 
men  who  have  passed  the  chair,  and  given 
undeniable  proofs  of  their  skill  in  architecture, 
it  cannot  be  treated  with  too  much  reverence, 
and  more  especially  since  the  character  of  the 
present  members  of  that  particular  Lodge  are 
untainted,  and  their  behaviour  judicious  and 
unexceptionable,  so  that  there  cannot  be  the 
least  hinge  to  hang  a doubt  on,  but  that  they 
are  most  excellent  Masons.” 

This  passage  makes  it  plain  that  the  Royal 
Arch  Degree  was  conferred  in  London  before 
1744  (say  about  1740),  and  would  suggest  that 
York  was  considered  to  be  its  place  of  origin. 
Also  as  Laurence  Dermott  became  a Royal 
Arch  Mason  in  1746  it  is  clear  that  he  could 
not  have  been,  as  is  sometimes  asserted,  the 
inventor  of  the  Rite. 

The  next  mention  of  the  degree  occurs  in 
the  minutes  of  the  “Ancients”  Grand  Lodge 
for  March  4,  1752,  when  “A  formal  complaint 
was  made  by  several  brethren  against  Thos. 
Phealon  ana  John  Macky,  better  known  as 
‘leg  of  mutton  Masons'  for  clandestinely  mak- 
ing Masons  for  the  mean  consideration  of  a 
leg  of  mutton  for  dinner  or  supper.  Upon 
examining  some  brothers  whom  they  pre- 
tended to  have  made  Royal  Arch  men,  the 
parties  had  not  the  least  idea  of  that  secret. 
The  Grand  Secretary  had  examined  Macky, 
and  stated  that  he  had  not  the  least  idea  or 
knowledge  of  Royal  Arch  Masonry,  but  in- 
stead thereof  he  had  told  the  people  he  had 
deceived,  a long  story  about  twelve  white  mar- 
ble stones,  &c.,  &c.,  and  that  the  rainbow  was 
the  Royal  Arch,  with  many  other  absurdities 
equally  foreign  and  ridiculous.” 

The  ear  best  known  record  of  the  degree 
being  actually  conferred  is  a minute  of  the 
Fredericksburg  Lodge,  Virginia,  U.  S.  A., 
stating  that  on  December  22,  1753,  three 
brethren  were  raised  to  the  degree  of  Royal 
Arch  Mason  (for  a facsimile  of  this  entry  see 
Ars  Quatuor  Coronatorum,  iv.,  p.  222);  while 
the  earliest  records  traced  in  England  are  of 
the  year  1758,  during  which  year  several  breth- 
ren were  “raised  to  the  degree  of  Royal  Arch” 
in  a Lodge  meeting  at  The  Crown  at  Bristol. 

This  Lodge  was  a “Modern”  one  and  its 
records  therefore  make  it  abundantly  clear 
that  the  Royal  Arch  Degree  was  not  by  any 
means  confined  to  the  “Ancients,”  though  it 
was  not  officially  recognized  by  the  Grand 
Lodge  of  the  “Moderns,’’’  whose  Secretary 
wrote  in  1759,  “Our  Society  is  neither  Arch, 
Royal  Arch  or  Ancient.” 

However,  at  the  Union  of  “Ancients”  and 
“Moderns,”  in  1813,  it  was  declared  that 
“pure  Ancient  Masonry  consists  of  three  de- 
grees, and  no  more,  viz.,  those  of  the  Entered 
Apprentice,  the  Fellow  Craft,  and  the  Master 


Mason,  including  the  Supreme  Order  of  the 
Holy  Royal  Arch.” 

And  this  lends  color  to  the  idea  that  at  some 
time  or  other  the  Royal  Arch  had  formed  part 
of  the  Master  Mason’s  Degree,  though  when 
and  by  whom  it  was  separated  from  it  no  one 
has  yet  discovered,  for  we  may  dismiss  as  ut- 
terly uncorroborated  by  any  proof  the  asser- 
tion that  Ramsay  was  the  fabricator  of  the 
Royal  Arch  Degree,  and  equally  unsupported 
is  the  often  made  assertion  that  Dunckerley 
invented  it,  though  he  undoubtedly  played  a 
very  active  part  in  extending  it. 

The  late  Bro.  W.  J.  Hughan,  in  his  Origin  of 
the  English  Rite  of  Free  Masonry  (ed.  1909,  p. 
90),  favors  “the  theory  that  a word  was  placed 
in  the  Royal  Arch  'prominently  which  was  pre- 
viously given  in  the  sections  of  the  Third  De- 
gree and  known  ‘as  the  ancient  word  of  a 
Master  Mason,’”  and  considers  that  “ac- 
cording to  this  idea,  that  which  was  once  lost, 
and  then  found,  in  the  Third  Degree  (in  one  of 
the  sections),  was  subsequently  under  the  new 
regime  discovered  in  the  ‘Royal  Arch,’  only 
m'uch  extended,  and  under  most  exalted  and  dig- 
nified surroundings.^^ 

In  England,  Scotland,  and  the  United  States, 
the  legend  of  the  degree  is  the  same,  though 
varying  in  some  of  the  details,  but  the  cere- 
mony in  Ireland  differs  much,  for  it  has  noth- 
ing to  do  with  the  rebuilding  of  the  Temple 
as  narrated  by  Ezra,  but  with  the  repairing 
of  the  Temple  by  Josiah,  the  three  chief 
Officers,  or  Principals,  being  the  King  (Josiah), 
the  Priest  (Hilkiah),  and  the  Scribe  (Shap- 
han),  not  as  in  England  Zerubbabel,  Haggai, 
and  Jeshua,  or  as  in  America,  High  Priest, 
King,  and  Scribe. 

At  one  time  in  England  only  Past  Masters 
were  eligible  for  the  degree,  and  this  led  to  a 
system  called  “passing  the  chair,”  by  which  a 
sort  of  degree  of  Past  Master  was  conferred 
upon  brethren  who  had  never  really  served  in 
the  chair  of  a Lodge;  now  a Master  Mason 
who  has  been  so  for  four  weeks  is  eligible  for 
exaltation. 

In  Scotland,  Royal  Arch  Masonry  is  not 
officially  recognized  by  the  Grand  Lodge, 
though  the  Grand  Chapter  of  Royal  Arch 
Masons  for  Scotland  was  formed  in  1817. 

Dr.  W.  J.  Chetwode  Crawley,  in  his  Ccemen- 
taria  Hihernica,  Fasciculus  I.,  says,  “It  (the 
Royal  Arch  De^ee)  is  not  a separate  entity, 
but  the  completing  part  of  a Masonic  legend, 
a constituent  ever  present  in  the  compound 
body,  even  before  it  developed  into  a Degree 
...  if  the  Royal  Arch  fell  into  desuetude, 
the  cope-stone  would  be  removed,  and  the 
building  left  obviously  incomplete.” 

[E.  L.  H.] 

Royal  Arch,  Grand.  The  Thirty-first 
Degree  of  the  Rite  of  Mizraim.  It  is  nearly 
the  same  as  the  Thirteenth  Degree  of  the  An- 
cient and  Accepted  Scottish  Rite. 

Royal  Arch  Grand  Bodies  in  America. 
The  first  meeting  of  delegates  out  of  which 
arose  the  General  Grand  Chapter  was  at  Bos- 
ton, October  24,  1797.  The  convention  ad- 
journed to  assemble  at  Hartford,  in  January, 


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ROYAL 


645 


1798,  and  it  was  there  the  Grand  Chapter  of 
the  Northern  States  of  America  was  organized. 
Again,  on  the  9th  of  January,  1799,  an  ad- 
joiu-ned  meeting  was  held,  whereat  it  was  re- 
solved to  change  its  name  to  that  of  “General 
Grand  Royal  Arch  Chapter  of  the  Northern 
States  of  America.”  On  January  9,  1806,  the 
present  designation  was  adopted,  to  wit: 
“The  General  Grand  Chapter  of  Royal  Arch 
Masonry  for  the  U.  S.  of  America.”  New 
York  was  determined  upon  as  the  place  for 
the  first  convocation,  September,  1812,  and 
the  sessions  to  be  made  septennial.  It  failed 
to  meet  at  the  appointed  time,  but  an  impor- 
tant convocation  was  held  in  New  York  City, 
on  June  6,  1816. 

Joseph  K.  Wheeler,  G.  Secretary,  in  his  in- 
troduction to  the  Records  of  Capitular  Masonry 
in  the  State  of  Connecticut,  says,  after  men- 
tioning the  names  of  the  Chapters  represented 
at  the  organization  of  the  Grand  Chapter  in 
1798:  “In  tracing  their  history  it  will  be  ob- 
served that  all  of  these  Chapters  obtained 
their  authority  from  a Washington  Chapter 
in  the  city  of  New  York,  with  the  exception  of 
Vanderbroeck,  No.  5,”  chartered  at  an  early 
date,  by  the  G.  Chapter  of  New  York,  after 
which  no  more  Chapters  were  established  by 
any  authority  outside  the  jurisdiction  of 
Connecticut  except  Lynch  Chapter,  No.  8, 
located  at  Reading  and  Weston,  which  was 
chartered  by  the  Grand  Chapter  of  New  York, 
August  23,  1801,  which  charter  was  signed  by 
Francis  Lynch,  H.  P.  Grand  Chapter  of  R.  A. 
Masons;  James  Woods,  King;  and  Samuel 
Clark,  Scribe;  which  was  admitted  to  mem- 
bership in  G.  Chapter  of  Connecticut,  May 
19,1808.  _ 

It  is  of  interest  here  to  note  that  the  oldest 
Chapter  in  New  York  State  is  Ancient,  No.  I, 
whose  date  of  origin  is  lost,  its  records  up  to 
1804  having  been  destroyed  by  fire,  but  tra- 
dition fixes  the  year  1763.  For  years  it  wielded 
the  powers  of  a Grand  Chapter,  and  until 
1799  was  known  as  the  Old  Grand  Chapter. 
It  granted  charters  for  Chapters  in  New  York, 
New  Jersey,  and  Connecticut.  In  this  last 
named  State  it  issued  a charter  to  Lynch 
Chapter  (see  above),  which  was  received  into 
full  fellowship  by  the  G.  Chapter  of  Connecti- 
cut, although  the  G.  Chapter  of  New  York 
had  been  in  existence  some  time  before  the 
charter  was  issued. 

On  the  formation  of  the  Grand  Chapter  of 
the  State  of  New  York,  the  numbers  1 and  2 
were  left  vacant  for  the  acceptance  of  Old  and 
Washington  Chapters  (which  latter  was  an 
offspring  of  the  former),  who  at  that  time  re- 
fused to  place  themselves  under  its  jurisdic- 
tion. _ In  1806,  Old  Chapter  enrolled  itself  as 
“Ancient”  under  the  State  Grand  Body,  ac- 
cepted the  number  one,  and  was  further  hon- 
ored by  having  its  H.  Priest,  James  Woods, 
elected  Dep.  G.  H.  Priest.  (See  Pennsyl- 
vania.) [C.  T.  McClenachan.] 

Royal  Arch  Jewel.  The  jewel  which  every 
Royal  Arch  Mason  is  permitted  to  wear  as  a 
token  of  his  connection  with  the  Order.  In 
America  it  is  usually  suspended  by  a scarlet 


ribbon  to  the  button.  In  England  it  is  to  be 
worn  pendant  from  a narrow  ribbon  on  the 
left  breast,  the  color  of  the  ribbon  varying 
with  the  rank  of  the  wearer.  It  is  of  gold^  and 
consists  of  a triple  tau  cross  within  a triangle, 
the  whole  circumscribed  by  a circle.  This 
jewel  is  eminently  symbolic,  the  tau  being 
the  mark  mentioned  by  Ezekiel  (ix.  4),  by 
which  those  were  distinguished  who  were  to 
be  saved  from  the  wicked  who  were  to  be  slain; 
the  triple  tau  is  symbolic  of  the  pecuhar  and 
more  eminent  separation  of  Royal  Arch  Ma- 
sons from  the  profane;  the  triangle,  or  delta,  is 
a symbol  of  the  sacred  name  of  God,  known 


only  to  those  who  are  thus  separated;  and  the 
circle  is  a symbol  of  the  eternal  fife,  which  is 
the  great  dogma  taught  by  Royal  Arch  Ma- 
sonry. Hence,  by  this  jewel,  the  Royal  Arch 
Mason  makes  the  profession  of  his  separation 
from  the  unholy  and  profane,  his  reverence  for 
(Jod,  and  his  belief  in  the  futiure  and  eternal  life. 

In  America,  the  emblem  worn  by  Royal 
Arch  Masons  without  the  Chapter  is  a Key- 
stone, on  which  are  the  letters  H.  T.  W.  S. 
S.  T.  K.  S.  arranged  in  a circle  and  within  the 
circle  may  or  should  be  his  mark. 

Royal  Arch  Masonry.  That  division  of 
Speculative  Masonry  which  is  engaged  in  the 
investigation  of  the  mysteries  connected  with 
the  Royal  Arch,  no  matter  under  what  name 
or  in  what  Rite.  Thus  the  mysteries  of  the 
Knight  of  the  Ninth  Arch  constitute  the  Royal 
Arch  Masonry  of  the  Ancient  and  Accepted 
Scottish  Rite  just  as  much  as  those  of  the 
Royal  Arch  of  Zerubbabel  do  the  Royal  Arch 
of  the  American  Rite. 

Royal  Arch  Masonry,  Massachusetts. 

A statement  of  the  origin  and  record  of  St. 
Andrew’s  Chapter  in  Boston  is  to  trace  early 
Royal  Arch  Masonry  in  Massachusetts.  The 
following  is  extracted  from  Comp.  Thomas 
Waterman’s  admirable  history  of  St.  Andrew’s 
Royal  Arch  Chapter,  the  result  of  much  ear- 
nest research:  “The  first  meeting  recorded  of 
this  Chapter  was  held  on  the  28th  of  August, 
1769,  and  was  then  styled  the  Royal  Arch 
Lodge,  of  which  R.  W.  James  Brown  was 
Master.”  It  is  presumable  this  Lodge  de- 
rived its  authority  from  the  Grand  Lodge 
(Ancients)  of  England,  as  did  that  of  the  same 
name  in  Philadelphia,  whereby  it  was  au- 
thorized to  confer  the  Holy  Royal  Arch  De- 
gree, as  also  did  Independent  Royal  Arch,  No. 
2,  of  NewYork,  but  surrendered  the  right  to 


646 


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ROYAL 


confer  the  Royal  Arch  Degree  when  it  joined 
the  Grand  Lodge  of  New  York. 

Comp.  Waterman  adds:  ‘‘  It  appears  by  the 
record  that  the  Degrees  of  ‘Excellent,  Super- 
Excellent,  and  Royal  Arch’  were  conferred  in 
the  Royal  Arch  Lodge.”  Winthrop  Gray,  on 
April  17,  1770,  was  elected  Master.  On  the 
succeeding  May  14th,  “Most  WorshipfulJo- 
seph  Warren,  Esq.,”  was  made  a Royal  Arch 
Mason.  No  record  appears  between  March 
26,  1773,  and  March  20,  1789.  In  an  old 
register-book,  dated  April  1,  1789,  is  found 
“Original  members,  April  1,  1789,  M.  E.  Will- 
iam McKeen,  H.  P.”  The  next  recorded 
election,  October  21,  1790,  gives  William  Mc- 
Keen, R.  A.  Master.  “On  November  28, 
1793,the  Degree  of  Mark  Master  was  connected 
with  the  other  Degrees  conferred  in  the  Chap- 
ter.” “January  30,  1794,  the  words  ‘Royal 
Arch  Chapter’  are  used  for  the  first  time  in 
recording  the  proceedings  of  the  Chapter.” 

“The  Grand  Royal  Arch  Chapter  of  Massa- 
chusetts was  organized  by  delegates  from  St. 
Andrew’s  Chapter,  Boston,  and  King  Cyrus’ 
Chapter,  Newouryport,  who  assembled  at 
Masons’  Hall,  in  the  Green  Dragon  Tavern, 
Boston,  on  Tuesday,  the  13th  of  March,  a.  d. 
1798.” 

Royal  Arch  of  Enoch.  The  Royal  Arch 
system  which  is  founded  upon  the  legend  of 
Enoch.  (See  Enoch.) 

Royal  Arch  of  Solomon.  One  of  the 
names  of  the  degree  of  Knight  of  the  Ninth 
Arch,  or  Thirteenth  De^ee  of  the  Ancient 
and  Accepted  Scottish  Rite. 

Royal  Arch  of  Zeruhbabel.  The  Royal 
Arch  Degree  of  the  American  Rite  is  so  called 
to  distinguish  it  from  the  Royal  Arch  of  Solo- 
mon in  the  Ancient  and  Accepted  Scottish 
Rite. 

Royal  Arch  Robes*.  ^ In  the  working  of  a 
Royal  Arch  Chapter  in  the  United  States, 
great  attention  is  paid  to  the  robes  of  the  sev- 
eral officers.  The  High  Priest  wears,  in  imi- 
tation of  the  high  priest  of  the  Jews,  a robe  of 
blue,  purple,  scarlet,  and  white  linen,  and  is 
decorated  with  the  breastplate  and  miter. 
The  King  wears  a scarlet  robe,  and  has  a crown 
and  scepter.  The  Scribe  wears  a purple  robe 
and  turban.  The  Captain  of  the  Host  wears 
a white  robe  and  cap,  and  is  armed  with  a 
sword.  The  Principal  Sojourner  wears  a dark 
robe,  with  tesssUated  border,  a slouched  hat, 
and  pilgrim’s  staff.  The  Royal  Arch  Captain 
wears  a white  robe  and  cap,  and  is  armed  with 
a sword.  The  three  Grand  Masters  of  the 
Veils  wear,  respectively,  the  Grand  Master 
of  the  third  veil  a scarlet  robe  and  cap,  of  the 
second  veil  a purple  robe  and  cap,  of  the  first 
veil  a blue  robe  and  cap.  Each  is  armed 
with  a sword.  The  Treasurer,  Secretary,  and 
Sentinel  wear  no  robes  nor  peculiar  dress.  All 
of  these  robes  have  either  an  historical  or 
symbolical  allusion. 

Royal  Arch  Tracing-Board.  The  oldest 
Royal  Arch  tracing-board  extant  is  one  which 
was  formerly  the  property  of  a Chapter  in  the 
city  of  Chester,  and  which  Dr.  Oliver  thinks 
was  “used  only  a very  few  years  after  the 


degree  was  admitted  into  the  system  of  con- 
stitutional Masonry.”  He  has  given  a copy 
of  it  in  his  work  On  the  Origin  of  the  English 
Royal  Arch.  The  symbols  wliich  it  displays 
are,  in  the  center  of  the  top  an  arch  scroll, 
with  the  words  in  Greek,  EN  APXH  HN  O 
A0r03.  i.  e..  In  the  befnnning  was  the  Word; 
beneatn,  the  word  JEHOVAH  written  in 
Kabbalistic  letters;  on  the  right  side  an  arch 
and  keystone,  a rope  falling  in  it,  and  a sun 
darting  its  rays  obliquely;  on  the  left  a 
pot  of  incense  beneath  a rainbow;  in  the  center 
of  the  tracing-board,  two  interlaced  triangles 
and  a sun  in  the  center,  all  surrounded  by  a 
circle;  on  the  right  and  left  of  this  the  seven- 
branched  candlestick  and  the  table  of  shew- 
bread.  Beneath  all,  on  three  scrolls,  are  the 
words,  “Solomon,  King  of  Israel;  Hiram, 
King  of  Tyre;  Hiram,  the  Widow’s  Son,”  in 
Hebrew  and  Latin.  Dr.  Oliver  finds  in  these 
emblems  a proof  that  the  Royal  Arch  was 
originally  taken  from  the  Master’s  Degree, 
because  they  properly  belong  to  that  degree, 
according  to  the  English  lecture,  and  were 
afterward  restored  to  it.  But  the  American 
Mason  will  find  in  this  board  how  little  his 
system  has  varied  from  the  primitive  one 
practised  at  Chester,  since  all  the  emblems, 
with  the  exception  of  the  last  three,  are 
still  recognized  as  Royal  Arch  symbols  ac- 
cording to  the  American  system. 

Royal  Arch  Word.  See  Tetragrammaton. 
Royal  Arch  Working-Tools.  See  Work- 
ing-Tools. 

Royal  Ark  Mariners.  A side  degree  in 
England  which  is  conferred  on  Mark  Master 
Masons,  and  worked  under  the  authority  of 
the  Grand  Master  of  Mark  Masons,  assisted 
by  a Royal  Ark  Council.  The  language  of 
the  Order  is  peculiar.  The  Supreme  body  is 
called  a “Grand  Ark”;  subordinate  Lodges 
are  “vessels”;  organizing  a Lodge  is  “launch- 
ing a vessel”;  to  open  a Lodge  is  “to  float  an 
ark”;  to  close  the  Lodge  is  “to  moor.” 
All  its  references  are  nautical,  and  allude 
to  the  deluge  and  the  ark  of  Noah.  The 
degree  is  useless  for  any  light  that  it  sheds  on 
Masonry.  The  degree  seems  to  have  been 
invented  in  England  about  the  end  of  the 
last  century.  A coirespondent  of  the  Lon- 
don Monthly  Magazine  for  December,  1798 
(vol.  vi.,  p.  424),  calls  it  “one  of  the  new 
degrees  in  Freemasonry,”  and  thus  describes 
the  organization: 

“They  profess  to  be  followers  of  Noah, 
and  therefore  call  themselves  Noachidae,  or 
Sons  of  Noah.  Hence  their  President,  who 
at  present  is  Thomas  Boothby  Parkins,  Lord 
Rancliffe,  is  dignified  with  the  venerable  title 
of  Grand  Noah,  and  the  Lodge  where  they 
assemble  is  called  the  Royal  Ark  Vessel. 

“These  brother  mariners  wear  in  Lodge 
time  a broad  sash  ribbon,  representing  a 
rainbow,  with  an  apron  fancifully  embel- 
lished with  an  ark,  dove,  etc. 

“Among  other  rules  of  this  society  is 
one  that  no  brother  shall  be  permitted  to 
enter  as  a mariner  on  board  a Royal  Ark 
vessel  for  any  less  sum  than  ten  shiUinga 


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647 


and  sixpence,  of  which  sum  sixpence  shall 
be  paid  to  the  Grand  and  Royal  Ark  vessel 
for  his  registry,  and  the  residue  be  disposed  of 
at  the  discretion  of  the  officers  of  the  vessel/’ 
Their  principal  place  of  meeting  in  Lon- 
don was  at  the  Surry  Tavern,  Surry  Street, 
in  the  Strand. 

The  writer  gives  the  following  verse  from 
one  of  their  songs  written  by  Dr.  Ebenezer 
Sibley,  which  does  not  speak  much  for  the 

f)oetical  taste  of  the  Mariners  or  their 
aureate: 

“They  entered  safe — lo!  the  deluge  came 

And  none  were  protected  but  Masons  and 
wives ; 

The  crafty  and  knavish  came  floating  along, 
The  rich  and  the  beggar  of  profligate  lives: 

It  was  now  in  woe, 

For  mercy  they  call 
To  old  Father  Noah, 

And  loudly  did  bawl. 

But  Heaven  shut  the  door  and  the  ark  was 
afloat. 

To  perish  they  must,  for  they  were  found  out.” 

Royal  Art.  The  earliest  wi-iters  speak 
of  Freemasonry  as  a “Royal  Art.”  Ander- 
son used  the  expression  in  1723,  and  in 
such  a way  as  to  show  that  it  was  even  then 
no  new  epithet.  {Constitutions,  1723,  p.  5.) 
The  term  has  become  common  in  all  languages 
as  an  appellative  of  the  Institution,  and  yet 
but  few  perhaps  have  taken  occasion  to  ex- 
amine into  its  real  signification  or  have  asked 
what  would  seem  to  be  questions  readily 
suggested,  “Why  is  Freemasonry  called  an 
art  and  next,  “Why  is  it  said  to  be  a Royal 
Art?” 

The  answer  which  is  generally  supposed 
to  be  a sufficient  one  for  the  latter  inquiry, 
is  that  it  is  so  called  because  many  mon- 
archs  have  been  its  disciples  and  its  patrons, 
and  some  writers  have  gone  so  far  as  to 
particularize,  and  to  say  that  Freemasonry 
was  first  called  a “Royal  Art”  in  1693,  when 
William  III.,  of  England,  was  initiated  into 
its  rites;  and  Gadicke,  in  his  Freimaurer 
Lexicon,  states  that  some  have  derived  the 
title  from  the  fact  that  in  the  times  of 
the  English  Commonwealth,  the  members  of 
the  EngUsh  Lodges  had  joined  the  party  of  the 
exiled  Stuarts,  and  labored  for  the  restoration 
of  Charles  II.  to  the  throne.  He  himself, 
however,  seems  to  think  that  Freemasonry 
is  called  a Royal  Art  because  its  object  is  to 
erect  stately  edifices,  and  especially  palaces, 
the  residences  of  kings. 

Such  an  answer  may  serve  for  the  pro- 
fane, who  can  have  no  appreciation  of  a 
better  reason,  but  it  will  hardly  meet  the 
demands  of  the  intelligent  initiate,  who 
wants  some  more  philosophic  explanation 
■ — something  more  consistent  with  the  moral 
and  intellectual  character  of  the  Institution. 

Let  us  endeavor  to  solve  the  problem, 
and  to  determine  why  Freemasonry  is  called 
an  art  at  all;  and  why,  above  all  others, 
it  is  dignified  with  the  appellation  of  a 
Royal  Art.  Our  first  business  will  be  to  find 
a reply  to  the  former  question. 


An  art  is  distinguished  from  a handi- 
craft in  this,  that  the  former  consists  of  and 
supplies  the  principles  which  govern  and 
direct  the  latter.  The  stone-mason,  for 
instance,  is  guided  in  his  construction  of  the 
building  on  which  he  is  engaged  by  the 
principles  which  are  furnished  to  him  by  the 
architect.  Hence  stone-masonry  is  a trade, 
a handicraft,  or,  as  the  German  significantly 
expresses  it,  a handwerk,  something  which 
only  requires  the  skill  and  labor  of  the  hands 
to  accomplish.  But  architecture  is  an  art, 
because  it  is  engaged  in  the  establishment  of 
principles  and  scientific  tenets  which  the 
“handwork”  of  the  Mason  is  to  carry  into 
practical  effect. 

The  handicraftsman,  the  handworker,  of 
course,  is  employed  in  manual  labor.  It 
is  the  work  of  his  hands  that  accomplishes 
the  purpose  of  his  trade.  But  the  artist 
uses  no  such  means.  He  deals  only  in 
principles,  and  his  work  is  of  the  head.  He 
prepares  his  designs  according  to  the  prin- 
ciples of  his  art,  and  the  workman  obeys 
and  executes  them,  often  without  under- 
standing their  ulterior  object. 

Now,  let  us  apply  this  distinction  to  Free- 
masonry. Eighteen  hundred  years  ago  many 
thousand  men  were  engaged  in  the  con- 
struction of  a Temple  in  the  city  of  Je- 
rusalem. They  felled  and  prepared  the 
timbers  in  the  forests  of  Lebanon,  and  they 
hewed  and  cut  and  squared  the  stones  in 
the  quarries  of  Judea;  and  then  they  put 
them  together  under  the  direction  of  a 
skilful  architect,  and  formed  a goodly  edi- 
fice, worthy  to  be  called,  as  the  Rabbis 
named  it,  “the  chosen  house  of  the  Lord.” 
For  there,  according  to  the  Jewish  ritual, 
in  preference  to  all  other  places,  was  the 
God  of  Hosts  to  be  worshiped  in  Oriental 
splendor.  Something  like  this  has  been 
done  thousands  of  times  since.  But  the 
men  who  wrought  with  the  stone-hammer 
and  trowel  at  the  Temple  of  Solomon,  and 
the  men  who  afterward  wrought  at  the 
temples  and  cathedrals  of  Europe  and  Asia, 
were  no  artists.  They  were  simply  handi- 
craftsmen— men  raising  an  edifice  by  the 
labor  of  their  hands — men  who,  in  doing 
their  work,  were  instructed  by  others  skil- 
ful in  art,  but  which  art  looked  only  to 
the  totality,  and  had  nothing  to  do  with 
the  operative  details.  The  Giblemites,  or 
stone-squarers,  gave  form  to  the  stones  and 
laid  them  in  their  proper  places.  But  in 
what  form  they  should  be  cut,  and  in  what 
spots  they  should  be  laid  so  that  the  build- 
ing might  assume  a proposed  appearance, 
were  matters  left  entirely  to  the  superin- 
tending architect,  the  artist,  who,  in  giving 
his  instructions,  was  guided  by  the  princi- 
ples of  his  art. 

Hence  Operative  Masonry  is  not  an  art. 
But  after  these  handicraftsmen  came  other 
men,  who,  simulating,  or,  rather,  symbol- 
izing, their  labors,  converted  the  operative 
pursuit  into  a speculative  system,  and  thus 
made  of  a handicraft  an  art.  And  it  was 


648 


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ROYAL 


in  this  wise  that  the  change  was  accom- 
plished. 

The  building  of  a temple  is  the  result 
of  a religious  sentiment.  Now,^  the  Free- 
masons intended  to  organize  a religious  insti- 
tution. I am  not  going  into  any  discus- 
sion, at  this  time,  of  its  ^ history.  WTien 
Freemasonry  was  founded  is  immaterial  to 
the  theory,  provided  that  the  foundation  is 
made  posterior  to  the  time  of  the  building 
of  King  Solomon’s  Temple.  It  is  sufficient 
that  it  be  admitted  that  in  its  foundation 
as  an  esoteric  institution  the  religious  idea 
prevailed,  and  that  the  development  of  this 
idea  was  the  predominating  object  of  its 
first  organizers. 

Borrowing,  then,  the  name  of  their  Insti- 
tution from  the  operative  masons  who  con- 
structed the  Temple  at  Jerusalem,  by  a very 
natural  process  they  borrowed  also  the 
technical  language  and  implements  of  the 
same  handicraftsmen.  But  these  they  did 
not  use  for  any  manual  purpose.  They 
did  not  erect  with  them  temples  of  stone, 
but  were  occupied  solely  in  developing  the 
religious  idea  which  the  construction  of 
the  material  temple  had  first  suggested; 
they  symbolized  this  language  and  these 
implements,  and  thus  established  an  art 
whose  province  and  object  it  was  to  elicit 
religious  thought,  and  to  teach  religious 
truth  by  a system  of  symbolism.  And  this 
symbolism — just  as  peculiar  to  Freema- 
sonry as  the  doctrine  of  lines  and  surfaces 
is  to  geometry,  or  of  numbers  is  to  arith- 
metic— constitutes  the  art  of  Freemasonry. 

If  I were  to  define  Freemasonry  as  an 
art,  I should  say  that  it  was  an  art  which 
taught  the  construction  of  a spiritual  tem- 
ple, just  as  the  art  of  architecture  teaches 
the  construction  of  a material  temple.  And 
I should  illustrate  the  train  of  ideas  by 
which  the  Freemasons  were  led  to  symbol- 
ize the  Temple  of  Solomon  as  a spiritual 
temple  of  man’s  nature,  by  borrowing  the 
language  of  St.  Peter,  who  says  to  his  Chris- 
tian initiates:  “Ye  also,  as  lively  stones, 
are  built  up  a spiritual  house.”  And  with 
greater  emphasis,  and  as  still  more  illus- 
trative, would  I cite  the  language  of  the 
Apostle  of  the  Gentiles — that  Apostle 
who,  of  all  others,  most  delighted  in  sym- 
bolism, and  who  says:  “Know  ye  not  that 
ye  are  the  temple  of  God,  and  that  the 
spirit  of  God  dwelleth  in  you?” 

And  this  is  the  reason  why  Freemasonry 
is  called  an  art. 

Having  thus  determined  the  conditions 
under  which  Freemasonry  becomes  an  art, 
the  next  inquiry  will  be  why  it  has  been 
distinguished  from  all  other  arts  in  being 
designated,  par  excellence,  the  Royal  Art. 
And  here  we  must  abandon  all  thought 
that  this  title  comes  in  any  way  from  the 
connection  of  Freemasonry  with  earthly 
monarchs — from  the  patronage  or  the  mem- 
bership of  kings.  Freemasonry  obtains  no 
addition  to  its  intrinsic  value  from  a con- 
nection with  the  political  heads  of  states. 


Kings,  when  they  enter  within  its  sacred 
portals,  are  no  longer  kings,  but  brethren. 
In  the  Lodge  all  men  are  on  an  equality, 
and  there  can  be  no  distinction  or  preference, 
except  that  which  is  derived  from  virtue 
and  intelligence.  Although  a great  king 
once  said  that  Freemasons  made  the  best 
and  truest  subjects,  yet  in  the  Lodge  is 
there  no  subjection  save  to  the  law  of  love — 
that  law  which,  for  its  excellence  above  all 
other  laws,  has  been  called  by  an  Apostle 
the  “royal  law,”  just  as  Freemasonry,  for 
its  excellence  above  all  other  arts,  has  been 
called  the  “Royal  Art.” 

St.  James  says,  in  his  general  Epistle: 
“If  ye  fulfil  the  royal  law  according  to  the 
Scripture,  Thou  shalt  love  thy  neighbor  as 
thyself,  ye  do  well.”  Dr.  Adam  Clarke, 
in  his  commentary  on  this  passage — ^which 
is  so  appropriate  to  the  subject  we  are  in- 
vestigating, and  so  thoroughly  explanatory 
of  this  expression  in  its  application  to  Free- 
masonry, that  it  is  well  worth  a citation — 
uses  the  following  language: 

Speaking  of  the  expression  of  St.  James, 
nomon  basilicon,  “the  royal  law,”  he  says: 
“This  epithet,  of  all  the  New  Testament 
writers,  is  peculiar  to  James;  but  it  is  fre- 
quent among  the  Greek  writers  in  the  sense 
in  which  it  appears  St.  James  uses  it.  Ba,sili- 
kos,  royal,  is  used  to  signify  anything  that 
is  of  general  concern,  is  suitable  to  all,  and 
necessary  for  all,  as  brotherlv  love  is.  This 
commandment.  Thou  shalt  love  thy  neighbor 
as  thyself,  is  a royal  law;  not  only  because 
it  is  ordained  of  God,  proceeds  from  his 
kingly  authority  over  men,  but  because  it  is 
so  useful,  suitable,  and  necessary  to  the 
present  state  of  man;  and  as  it  was  given 
us  particularly  by  Christ  himself,  who  is 
our  king,  as  well  as  prophet  and  priest,  it 
should  ever  put  us  in  mind  of  his  authority 
over  us,  and  our  subjection  to  him.  As  the 
regal  state  is  the  most  excellent  for  secular 
dignity  and  civil  utility  that  exists  among 
men,  hence  we  give  the  epithet  royal  to 
whatever  is  excellent,  noble,  grand,  or 
useful.” 

How  beautifully  and  appropriately  does 
all  this  definition  apply  to  Freemasonry  as 
a Royal  Art.  It  has  already  been  shown 
how  the  art  of  Freemasonry  consisted  in 
a s3nnbolization  of  the  technical  language 
and  implements  and  labors  of  an  operative 
society  to  a moral  and  spiritual  purpose. 
The  Temple  which  was  constructed  by  the 
builders  at  Jerusalem  was  taken  as  the 
groundwork.  Out  of  this  the  Freemasons 
have  developed  an  admirable  science  of 
symbolism,  which  on  account  of  its  design, 
and  on  account  of  the  means  by  which  that 
design  is  accomplished,  is  well  entitled,  for 
its  “excellence,  nobility,  grandeur,  and  util- 
ity,” to  be  called  the  “Royal  Art.” 

The  stone-masons  at  Jerusalem  were  en- 
gaged in  the  construction  of  a material 
temple.  But  the  Freemasons  who  succeeded 
them  are  occupied  in  the  construction  of  a 
moral  and  spiritual  temple,  man  being 


ROYAL 


ROYAL 


649 


considered,  through  the  process  of  the  act 
of  symbolism,  that  holy  house.  And  in 
this  symbolism  the  Freemasons  have  only 
developed  the  same  idea  that  was  present 
to  St.  Paul  when  he  said  to  the  Corinthians 
that  they  were  ‘‘God’s  building,”  of  which 
building  he,  “as  a wise  master-builder,  had 
laid  the  foundation”;  and  when,  still  fur- 
ther extending  the  metaphor,  he  told  the 
Ephesians  that  they  were  “built  upon  the 
foundation  of  the  apostles  and  prophets, 
Jesus  Christ  himself  being  the  chief  corner- 
stone, in  whom  all  the  building  fitly  framed 
together,  ^oweth  unto  a holy  temple  in 
the  Lord;  in  whom  also  ye  are  builded  to- 
gether for  a habitation  of  God  through  the 
spirit.” 

This,  then,  is  the  true  art  of  Freemasonry. 
It  is  an  art  which  teaches^  the  right  method 
of  symbolizing  the  technical  language  and 
the  material  labors  of  a handicraft,  so  as 
to  build  up  in  man  a holy  house  for  the 
habitation  of  God’s  spirit;  to  give  perfection 
to  man’s  nature;  to  give  purity  to  humanity, 
and  to  unite  mankind  in  one  common  bond. 

It  is  singular,  and  well  worthy  of  notice, 
how  this  symbolism  of  building  up  man’s 
body  into  a holy  temple,  so  common  with 
the  New  Testament  writers,  and  even  with 
Christ  himself — for  he  speaks  of  man  as  a 
temple  which,  being  destroyed,  he  could 
raise  up  in  three  days;  in  which,  as  St. 
John  says,  “he  spake  of  the  temple  of  his 
body” — gave  rise  to  a new  word  or  to  a word 
with  a new  meaning  in  all  the  languages 
over  which  Christianity  exercises  any  influ- 
ence. The  old  Greeks  had  from  the  two 
words  oikos,  “a  house,”  and  domeinj  “to 
build,”  constructed  the  word  oikodomein, 
which  of  course  signified  “to  build  a house.” 
In  this  plain  and  exclusive  sense  it  is  used 
by  the  Attic  writers.  In  Hke  manner, 
the  Romans,  out  of  the  two  words  cedes,  “a 
house,”  and  facere,  “to  make,”  constructed 
their  word  cedijicare,  which  always  ^ meant 
simply  “to  build  a house,”  and  in  this  plain 
sense  it  is  used  by  Horace,  Cicero,  and  all 
the  old  writers.  But  when  the  New  Testa- 
ment writers  began  to  symbolize  man  as  a 
temple  or  holy  house  for  the  habitation 
of  the  Lord,  and  when  they  spoke  of  build- 
ing up  this  symbolic  house,  although  it 
was  a moral  and  spiritual  growth  to  which 
they  alluded,  they  used  the  Greek  word 
oikodomein,  and  their  first  translators,  the 
Latin  word  cedijicare  in  a new  sense,  meaning 
“to  build  up  morally,”  that  is,  to  educate, 
to  instruct.  And  as  modern  nations  learned 
the  faith  of  Christianity,  they  imbibed  this 
symbolic  idea  of  a moral  building,  and 
adapted  for  its  expression  a new  word  or 
gave  to  an  old  word  a new  meaning,  so  that 
it  has  come  to  pass  that  in  French  edijier, 
in  Italian  edijicare,  in  Spanish  edificar,  in 
German  erhauen,  and  in  English  edify,  each 
of  which  literally  and  etymologically  means 
“to  build  a house,”  has  also  the  other  sig- 
nification, “to  instruct,  to  improve,  to  edu- 
cate.” And  thus  we  speak  of  a marble 


building  as  a magnificent  edifice,  and  of  a 
wholesome  doctrine  as  something  that  will 
edify  its  hearers.  There  are  but  few 
who,  when  using  the  word  in  this  latter 
sense,  think  of  that  grand  science  of  sym- 
bolism which  gave  birth  to  this  new  meaning, 
and  which  constitutes  the  very  essence  of 
the  Royal  Art  of  Freemasonry. 

For  when  this  temple  is  built  up,  it  is  to 
be  held  together  only  by  the  cement  of  love. 
Brotherly  love,  the  love  of  our  neighbor  as 
ourself — that  love  which  suffereth  long  and 
is  kind,  which  is  not  easily  provoked,  and 
thinketh  no  evil — that  love  pervades  the 
whole  system  of  Freemasonry,  not  only 
binding  aU  the  moral  parts  of  man’s  nature 
into  one  harmonious  whole,  the  building 
being  thus,  in  the  language  of  St.  Paul, 
“fitly  framed  together,”  but  binding  man 
to  man,  and  man  to  God. 

And  hence  Freemasonry  is  called  a “Royal 
Art,”  because  it  is  of  all  arts  the  most  noble; 
the  art  which  teaches  man  how  to  perfect 
his  temple  of  virtue  by  pursuing  the  “royal 
law”  of  universal  love,  and  not  because  kings 
have  been  its  patrons  and  encouragers. 

A similar  idea  is  advanced  in  a Catechism 
published  by^  the  celebrated  Lodge  “Wah- 
reit  und  Einigkeit,”  at  Prague,  in  the  year 
1800,  where  the  following  questions  and 
answers  occur: 

Q.  “What  do  Freemasons  build? 

A.  “An  invisible  temple,  of  which  King 
Solomon’s  Temple  is  the  symbol. 

Q.  “By  what  name  is  the  instruction 
how  to  erect  this  mystic  building  called? 

A.  ‘‘The  Royal  Art;  because  it  teaches 
man  how  to  govern  himself.” 

Appositely  may  these  thoughts  be  closed 
with  a fine  expression  of  Ludwig  Bechstein, 
a German  writer,  in  the  Astroea. 

“Every  king  will  be  a Freemason,  even 
though  he  wears  no  Mason’s  apron,  if  he 
shall  be  God-fearing,  sincere,  good,  and 
kind;  if  he  shall  be  true  and  fearless,  obedient 
to  the  law,  his  heart  abounding  in  reverence 
for  religion  and  full  of  love  for  mankind; 
if  he  shall  be  a ruler  of  himself,  and  if  his 
kingdom  be  founded  on  justice.  And  every 
Freemason  is  a king,  in  whatsoever  condition 
God  may  have  placed  him  here,  with  rank 
equal  to  that  of  a king  and  with  sentiments 
that  become  a king,  for  his  kingdom  is  love, 
the  love  of  his  fellow-man,  a love  which  is  long- 
suffering  and  kind,  which  beareth  all  things, 
believeth  all  things,  hopeth  all  things,  endur- 
eth  all  things.” 

And  this  is  why  Freemasonry  is  an  art, 
and  of  all  arts,  being  the  most  noble,  is  well 
called  the  “Royal  Art.” 

Royal  Ax.  See  Knight  of  the  Royal  Ax. 

Royal  Lodge.  The  Royal  Arch  lectures 
in  the  English  system  say  that  the  Royal 
Lodge  was  held  in  the  city  of  Jerusalem, 
on  the  return  of  the  Babylonish  captives, 
in  the  first  year  in  the  reign  of  Cyrus;  over 
it  presided  Zerubbabel  the  prince  of  the  Jews, 
Haggai  the  prophet,  and  Joshua  the  high 
priest. 


650 


ROYAL 


ROYAL 


Royal  Master.  The  Eighth  Degree  of 
the  American  Rite,  and  the  first  of  the  degrees 
conferred  in  a Council  of  Royal  and  Select 
Masters.  Its  officers  are  a Thrice  Illustrious 
Grand  Master,  representing  King  Solomon; 
Illustrious  Hiram  of  Tyre,  Principal  Con- 
ductor of  the  Works,  representing  Hiram  Abif; 
Master  of  the  Exchequer,  Master  of  Finances, 
Captain  of  the  Guards,  Conductor  of  the 
Council  and  Steward.  The  place  of  meeting 
is  called  the  ‘‘Council  Chamber,”  and  repre- 
sents the  private  apartment  of  King  Solomon, 
in  which  he  is  said  to  have  met  for  consul- 
tation with  his  two  colleagues  during  the  con- 
struction of  the  Temple.  Candidates  who 
receive  this  degree  are  said  to  be  “honored 
with  the  degree  of  Royal  Master.”  Its 
symbohc  colors  are  black  and  red — the  former 
significant  of  gi’ief,  and  the  latter  of  martyr- 
dom, and  both  referring  to  the  chief  builder 
of  the  Temple. 

The  events  recorded  in  this  degree,  look- 
ing at  them  in  a legendary  point  of  view, 
must  have  occurred  at  the  building  of  the 
first  Temple,  and  during  that  brief  period 
of  time  after  the  death  of  the  builder  which 
is  embraced  between  the  discovery  of  his 
body  and  its  “Masonic  interment.”  In  all 
the  initiations  into  the  mysteries  of  the 
ancient  world,  there  was,  as  it  is  well  known 
to  scholars,  a legend  of  the  violent  death 
of  some  distinguished  personage,  to  whose 
memory  the  particular  mystery  was  conse- 
crated, of  the  concealment  of  the  body,  and 
of  its  subsequent  discovery.  That  part  of 
the  initiation  which  referred  to  the  con- 
cealment of  the  body  was  called  the  Apha- 
nism,  from  a Greek  verb  which  signifies  “to 
conceal,”  and  that  part  which  referred  to 
the  subsequent  finding  was  called  the  eure- 
sis,  from  another  Greek  verb  which  signifies 
“to  discover.”  It  is  impossible  to  avoid 
seeing  the  coincidences  between  the  system 
of  initiation  and  that  practised  in  the  Ma- 
sonry of  the  Third  Degree.  But  the  ancient 
initiation  was  not  terminated  by  the  euresis 
or  discovery.  Up  to  that  point,  the  cere- 
monies had  been  funereal  and  lugubrious 
in  their  character.  But  now  they  were 
changed  from  wailing  to  rejoicing.  Other 
ceremonies  were  performed  by  which  the 
restoration  of  the  personage  to  fife,  or  his 
apotheosis  or  change  to  immortality,  was 
represented,  and  then  came  the  autopsy  or 
illumination  of  the  neophyte,  when  he  was 
invested  with  a full  knowledge  of  aU  the 
religious  doctrines  which  it  was  the  object 
of  the  ancient  mysteries  to  teach — when, 
in  a word,  he  was  instructed  in  Divine 
truth. 

Now,  a similar  course  is  pursued  in  Ma- 
sonry. Here  also  there  is  an  illumination, 
a symbolic  teaching,  or,  as  we  caU  it,  an  in- 
vestiture with  that  which  is  the  representa- 
tive of  Divine  truth.  The  communication 
to  the  candidate,  in  the  Master’s  Degree,  of 
that  which  is  admitted  to  be  merely  a repre- 
sentation of  or  a substitution  for  that  symbol 
of  Divine  truth  (the  search  for  which,  under 


the  name  of  the  true  word,  makes  so  im- 
portant a part  of  the  degree),  how  imperfect 
it  may  be  in  comparison  with  that  more 
thorough  knowledge  which  only  future  re- 
searches can  enable  the  Master  Mason  to 
attain,  constitutes  the  autopsy  of  the  Third 
Degree.  Now,  the  principal  event  recorded 
in  the  legend  of  the  Royal  Master,  the  in- 
terview between  Adoniram  and  his  two 
Royal  Masters,  is  to  be  placed  precisely  at 
that  juncture  of  time  which  is  Between  the 
euresis  or  discovery  in  the  Master  Mason’s 
Degree  and  the  autopsy,  or  investiture  with 
the  great  secret.  It  occurred  between  the 
discovery  by  means  of  the  sprig  of  acacia 
and  the  final  interment.  It  was  at  the 
time  when  Solomon  and  his  colleague,  Hiram 
of  Tyre,  were  in  profound  consultation  as 
to  the  mode  of  repairing  the  loss  which  they 
then  supposed  had  befallen  them. 

We  must  come  to  this  conclusion,  be- 
cause there  is  abundant  reference,  both  in 
the  organized  form  of  the  Council  and  in 
the  ritual  of  the  degree,  to  the  death  as 
an  event  that  had  already  occurred;  and, 
on  the  other  hand,  while  it  is  evident  that 
Solomon  had  been  made  acquainted  with 
the  failure  to  recover,  on  the  person  of  the 
builder,  that  which  had  been  lost,  there  is 
no  reference  whatever  to  the  weU-known 
substitution  which  was  made  at  the  time  of 
the  interment. 

If,  therefore,  as  is  admitted  by  all  Ma- 
sonic rituahsts,  the  substitution  was  prece- 
dent and  prehminary  to  the  establishment 
of  the  Master  Mason’s  Degree,  it  is  evident 
that  at  the  time  that  the  degree  of  Royal 
Master  is  said  to  have  been  founded  in  the 
ancient  Temple,  by  our  “first  Most  Excel- 
lent Grand  Master,”  all  persons  present, 
except  the  first  and  second  officers,  must 
have  been  merely  Fellow-Craft  Masons. 
In  compliance  with  this  tradition,  therefore, 
a Royal  Master  is,  at  this  day,  supposed  to 
represent  a Fellow-Craft  in  tne  search,  and 
making  his  demand  for  that  reward  which 
was  to  elevate  him  to  the  rank  of  a Master 
Mason. 

If  from  the  legendary  history  we  pro- 
ceed to  the  symbolism  of  the  degree,  we 
shall  find  that,  brief  and  simple  as  are  the 
ceremonies,  they  present  the  great  Masonic 
idea  of  the  laborer  seeking  for  his  reward. 
Throughout  all  the  symbolism  of  Masonry, 
from  the  first  to  the  last  degree,  the  search 
for  the  WORD  has  been  considered  but  as 
a symbohc  expression  for  the  search  after 
TRUTH.  The  attainment  of  this  truth 
has  always  been  acknowledged  to  be  the 
great  object  and  design  of  all  Masonic  labor. 
Divine  truth — the  knowledge  of  God — • 
concealed  in  the  old  Kabb^istic  doctrine, 
under  the  symbol  of  his  ineffable  name — 
and  typified  in  the  Masonic  system  under 
the  mystical  expression  of  the  True  Word, 
is  the  reward  proposed  to  every  Mason  who 
has  faithfully  wrought  his  task.  It  is,  in 
short,  the  “Master’s  wages.” 

Now,  all  this  is  beautifully  symbolized 


ROYAL 


ROYAL 


651 


in  the  degree  of  Royal  Master.  The  re- 
ward has  been  promised,  and  the  time  had 
now  come,  as  Adoniram  thought,  when  the 
promise  was  to  be  redeemed,  and  the  true 
word — Divine  truth — was  to  be  imparted. 
Hence,  in  the  person  of  Adoniram,  or  the 
Royal  Master,  we  see  symbolized  the  Specu- 
lative Mason,  who,  having  labored  to  com- 
plete his  spiritual  temple,  comes  to  the 
Divine  Master  that  lie  may  receive  his  re- 
ward, and  that  his  labor  may  be  consum- 
mated bv  the  acquisition  of  truth.  But  the 
temple  that  he  had  been  building  is  the  tem- 
le  of  this  life;  that  first  temple  which  must 
e destroyed  by  death  that  the  second  temple 
of  the  future  life  may  be  built  on  its  founaa- 
tions.  And  in  this  first  temple  the  truth 
cannot  be  found.  We  must  be  contented 
with  its  substitute. 

Royal  Order  of  Scotland.  This  is  an 
Order  of  Freemasonry  confined  exclusively 
to  the  kingdom  of  Scotland,  and  which, 
formerly  coMerred  on  Master  Masons,  is  now 
restricted  to  those  who  have  been  exalted  to 
the  Royal  Arch  Degree.  It  consists  of  two 
degrees,  namely,  that  of  H.  R.  D.  M.  and  R.  S. 
Y.  C.  S.,  or,  in  Rill,  Heredom  and  Rosy  Cross. 
The  first  may  be  briefly  described  as  a Chris- 
tianized form  of  the  Third  Degree,  purified 
from  the  dross  of  Paganism,  and  even  of  Ju- 
daism, by  the  Culdees,  who  introduced 
Christianity  into  Scotland  in  the  early  cen- 
turies of  the  church.  The  Second  Degree  is 
an  Order  of  civil  knighthood,  supposed  to 
have  been  founded  by  Robert  Bruce  after  the 
battle  of  Bannockburn,  and  conferred  by 
him  upon  certain  Masons  who  had  assisted 
him  on  that  memorable  occasion.  He,  so 
the  tradition  goes,  gave  power  to  the  Grand 
Master  of  the  Order  for  the  tirne  being  to 
confer  this  honor,  which  is  not  inherent  in 
the  general  body  itself,  but  is  specially  given 
by  the  Grand  Master  and  his  Deputy,  and 
can  be  conferred  only  by  them,  or  Provincial 
Grand  Masters  appointed  by  them.  The 
number  of  knights  is  limited,  and  formerly 
only  sixty-three  could  be  appointed,  and  they 
Scotchmen:  now,  however,  that  number  has 
been  much  increased,  and  distinguished 
Masons  of  aU  countries  are  admitted  to  its 
ranks.  In  1747,  Prince  Charles  Edward 
Stuart,  in  his  celebrated  Charter  to  Arras  is 
said  to  have  claimed  to  be  the  Sovereign 
Grand  Master  of  the  Royal  Order,  “Nous 
Charles  Edouard  Stewart,  Roi  d’Angleterre, 
de  France,  de  I’Ecosse,  et  d’lrlande,  et  en 
cette  qualit6,  S.  G.  M.  du  Chapitre  de  H,” 
Prince  Charles  goes  on  to  say  that  H.  O.  or 
H.  R.  M.  is  known  as  the  “Pelican  and 
Eagle.”  “Connu  sous  le  titre  de  Chevalier 
de  I’Aigle  et  de  Pelican,  et  depuis  nos  malheurs 
et  nos  infortunes,  sous  celui  de  Rose  Croix.” 
Now,  there  is  not  the  shadow  of  a proof  that 
the  Rose  Croix,  says  Bro.  Reitam,  was  ever 
known  in  England  till  twenty  years  after 
1747;  and  in  Ireland  it  was  introduced  by 
a French  chevalier,  M.  L’Aurent,  about 
1782  or  1783.  The  Chapter  at  Arras  was 
the  first  constituted  in  France — “Chapitre 


[primordial  de  Rose  Croix”;  and  from  other 
circumstances  (the  very  name  Rose  Croix 
being  a translation  of  R.  S.  Y.  C.  S.)  some 
writers  have  been  led  to  the  conclusion  that 
the  degree  chartered  by  Prince  Charles 
Edward  Stuart  was,  if  not  the  actual  Royal 
Order  in  both  points,  a Masonic  ceremony 
founded  on  and  pirated  from  that  most 
ancient  and  venerable  Order. 

This,  however,  is  an  error;  because,  except 
in  name,  there  does  not  appear  to  be  the 
slightest  connection  between  the  Rose  Croix 
and  the  Roval  Order  of  Scotland.  In  the 
first  place,  the  whole  ceremonial  is  different, 
and  different  in  essentials.  Most  of  the 
language  used  in  the  Royal  Order  is  couched 
in  quaint  old  rime,  modernized,  no  doubt, 
to  make  it  “ understanded  of  the  vulgar,” 
but  still  retaining  sufficient  about  it  to  stamp 
its  genuine  antiquity.  The  Rose  Croix 
Degree  is  most  probably  the  genuine  descend- 
ant of  the  old  Rosicrucians,  and  no  doubt  it 
has  always  had  a more  or  less  close  connection 
with  the  Templars. 

Clavel  says  that  the  Royal  Order  of 
Heredom  of  Kilwinning  is  a Rosicrucian 
degree,  having  many  different  ^adations 
in  the  ceremony  of  consecration.  The 
kings  of  England  are  de  jure,  if  not  de  facto, 
Grand  Masters;  each  member  has  a name 
given  him,  denoting  some  moral  attribute. 
In  the  initiation  the  sacrifice  of  the  Messiah 
is  had  in  remembrance,  who  shed  his  blood 
for  the  sins  of  the  world,  and  the  neophyte 
is  in  a figure  sent  forth  to  seek  the  lost  word. 
The  ritual  states  that  the  Order  was  first 
established  at  Icomkill,  and  afterward  at 
Kilwinning,  where  the  King  of  Scotland, 
Robert  Bruce,  took  the  chair  in  person;  and 
oral  tradition  affirms  that,  in  1314,  this 
monarch  again  reinstated  the  Order,  admit- 
ting into  it  the  Knights  Templar  wno  were 
still  left.  The  Royal  Order,  according  to 
this  ritual,  which  is  written  in  Anglo-Saxon 
verse,  boasts  of  ^eat  antiquity. 

Findel  disbelieves  in  the  Royal  Order, 
as  he  does  in  all  the  Christian  degrees.  He 
remarks  that  the  Grand  Lodge  of  Scotland 
formerly  knew  nothing  at  all  about  the 
existence  of  this  Order  of  Heredom,  as  a proof 
of  which  he  adduces  the  fact  that  Laurie, 
in  the  first  edition  of  his  History  of  the  Grand 
Lodge  of  Scotland,  has  not  mentioned  it. 
Oliver,  however,  as  it  will  be  seen,  had  a high 
opinion  of  the  Order,  and  expressed  no  doubt 
of  its  antiquity. 

As  to  the  origin  of  the  Order,  we  have 
abundant  authority  both  mythical  and  his- 
torical. 

Thorv  {Act.  Lat.,  i.,  6)  thus  traces  its 
establishment : 

“On  the  24th  of  June,  1314,  Robert 
Bruce,  king  of  Scotland,  instituted,  after 
the  battle  of  Bannockburn,  the  Order  of 
St.  Andrew  of  the  Thistle,  to  which  was 
afterward  united  that  of  H.  D.  M.,  for  the 
sake  of  the  Scottish  Masons  who  had  com- 
posed a part  of  the  thirty  thousand  men 
with  whom  he  had  fought  the  English  army, 


652 


ROYAL 


ROYAL 


consisting  of  one  hundred  thousand.  He 
formed  the  Royal  Grand  Lodge  of  the  Order 
of  H,  D.  M.  at  Kilwinning,  reserving  to 
himself  and  his  successors  forever  the  title 
of  Grand  Masters.’’ 

Oliver,  in  his  Historical  Landmarks  (ii.,  15), 
defines  the  Order  more  precisely,  thus*. 

“The  Royal  Order  of  H.  R.  D.  M.  had 
formerly  its  chief  seat  at  Kilwinning,  and 
there  is  every  reason  to  think  that  it  and 
St.  John’s  Masonry  were  then  governed  by 
the  same  Grand  Lodge.  But  during  the 
sixteenth  and  seventeenth  centuries  Ma- 
sonry was  at  a very  low  ebb  in  Scotland, 
and  it  was  with  the  greatest  difficulty  that 
St.  John’s  Masonry  was  preserved.  The 
Grand  Chapter  of  H.  R.  D.  M.  resumed  its 
functions  about  the  middle  of  the  last  century 
at  Edinburgh;  and,  in  order  to  preserve  a 
marked  distinction  between  the  Royal  Order 
and  Craft  Masonry, — which  had  formed  a 
Grand  Lodge  there  in  1736, — ^the  former  con- 
fined itseK  solely  to  the  two  degrees  of  H.  R. 
D.  M.  and  R.  S.  Y.  C.  S.” 

Again,  in  the  history  of  the  Royal  Order, 
officially  printed  in  Scotland,  the  following 
details  are  found: 

“It  is  composed  of  two  parts,  H.  R.  M.  and 
R.  S.  Y.  C.  S.  The  former  took  its  rise  in 
the  reign  of  David  I.,  king  of  Scotland,  and 
the  latter  in  that  of  King  Robert  the  Bruce. 
The  last  is  beheved  to  have  been  originally 
the  same  as  the  most  ancient  Order  of  the 
Thistle,  and  to  contain  the  ceremonial  of 
admission  formerly  practised  in  it. 

“The  Order  of  H.  R.  M.  had  formerly  its 
seat  at  Kilwinning,  and  there  is  reason  to 
suppose  that  it  and  the  Grand  Lodge  of  St. 
John’s  Masonry  were  governed  by  the  same 
Grand  Master.  The  introduction  of  this 
Order  into  Kilwinning  appears  to  have  taken 
place  about  the  same  time,  or  nearly  the 
same  period,  as  the  introduction  of  Free- 
masonry into  Scotland.  The  Chaldees,  as 
is  well  known,  introduced  Christianity  into 
Scotland;  and,  from  their  known  habits, 
there  are  good  grounds  for  believing  that  they 
preserved  among  them  a knowledge  of  the 
ceremonies  and  precautions  adopted  for  their 
protection  in  Judea.  In  establishing  the 
degree  in  Scotland,  it  is  more  than  probable 
that  it  was  done  with  the  view  to  explain, 
in  a correct  Christian  manner,  the  symbols 
and  rites  employed  by  the  Christian  archi- 
tects and  builders;  and  this  will  also  explain 
how  the  Royal  Order  is  purely  catholic, — 
not  Roman  Catholic, — but  adapted  to  all  who 
acknowledge  the  great  truths  of  Christianity, 
in  the  sarne  way  that  Craft  or  Symbolic  Ma- 
sonry is  intended  for  all,  whether  Jew  or 
Gentile,  who  acknowledge  a supreme  God. 
The  second  part,  or  R.  S.  Y.  C.  S.,  is  an  Order 
of  Knighthood,  and,  perhaps,  the  only  gen- 
uine one  in  connection  with  Masonry,  there 
being  in  it  an  intimate  connection  between 
the  trowel  and  the  sword,  which  others  try 
to  show.  The  lecture  consists  of  a figura- 
tive description  of  the  ceremonial,  both  of 
H.  R.  M.  and  R.  S.  Y.  C.  S.,  in  simple 


rhyme,  modernized,  of  course,  by  oral  tra- 
dition, and  breathing  the  purest  spirit  of 
Christianity.  Those  two  degrees  consti- 
tute, as  has  already  been  said,  the  Royal 
Order  of  Scotland,  the  Grand  Lodge  of 
Scotland.  Lodges  or  Chapters  cannot  legally 
meet  elsewhere,  unless  possessed  of  a Charter 
from  it  or  the  Grand  Master,  or  his  deputy. 
The  office  of  Grand  Master  is  vested  in  the 
person  of  the  king  of  Scotland,  (now  of  Great 
Britain,)  and  one  seat  is  invariably  kept 
vacant  for  him  in  whatever  country  a Chapter 
is  opened,  and  cannot  be  occupied  by  any 
other  member.  Those  who  are  in  possession  of 
this  degree,  and  the  so-caUed  higher  degrees, 
cannot  fail  to  perceive  that  the  greater  part 
of  them  have  been  concocted  from  the  Royal 
Order,  to  satisfy  the  morbid  craving  for  distinc- 
tion which  was  so  characteristic  of  the  conti- 
nent during  the  latter  half  of  the  last  century. 

“There  is  a tradition  among  the  Masons 
of  Scotland  that,  after  the  dissolution  of 
the  Templars,  many  of  the  Knights  repaired 
to  Scotland  and  placed  themselves  under 
the  protection  of  Robert  Bruce,  and  that, 
after  the  battle  of  Bannockburn,  which  took 
place  on  St.  John  the  Baptist’s  day,  1314, 
this  monarch  instituted  the  Royal  Order 
of  H.  R.  M.  and  Knights  of  the  R.  S.  Y.  C.  S., 
and  established  the  chief  seat  at  Kilwinning. 
From  that  Order  it  seems  by  no  means 
improbable  that  the  present  degree  of  Rose 
Croix  de  Heredom  may  have  taken  its  origin. 
In  two  respects,  at  least,  there  seems  to  be  a 
very  close  connection  between  the  two  sys- 
tems. They  both  claim  the  kingdom  of  Scot- 
land and  the  Abbey  of  Kilwinning  as  having 
been  at  one  time  the  chief  seat  of  government, 
and  they  both  seem  to  have  been  instituted 
to  give  a Christian  explanation  to  Ancient 
Craft  Masonry.  There  is,  besides,  a similar- 
ity in  the  name  of  the  degrees  of  Rose  Croix 
de  Heredom  and  H.  R.  M.  and  R.  S.  Y.  C.  S. 
amounting  almost  to  an  identity,  which 
appears  to  indicate  a very  intimate  relation 
of  one  to  the  other.” 

And  now  recently  there  comes  Bro.  Ran- 
dolph Hay,  of  Glasgow,  who,  in  the  London 
Freemason,  gives  us  this  legend,  which  he  ia 
pleased  to  call  “the  real  history  of  the  Royal 
Order,”  and  which  he,  at  least,  religiously 
believes  to  be  true: 

“Among  the  many  precious  things  which 
were  carefully  preserved  in  a sacred  vault 
of  King  Solomon’s  Temple  was  a portrait 
of  the  monarch,  painted  by  Adoniram,  the 
son  of  Elkanah,  priest  of  the  second  court. 
This  vault  remained  undiscovered  till  the 
time  of  Herod,  although  the  secret  of  its 
existence  and  a description  of  its  locality 
were  retained  by  the  descendants  of  El- 
kanah. During  the  war  of  the  Maccabees, 
certain  Jews,  fleeing  from  their  native 
country,  took  refuge,  first  in  Spain  and 
afterward  in  Britain,  and  amongst  them 
was  one  Aholiab,  the  then  possessor  of  the 
document  necessary  to  find  the  hidden 
treasure.  As  is  well  known,  buildings  were 
then  in  progress  in  Edinburgh,  or  Dun 


ROYAL 


RUFFIANS 


653 


Edwin,  as  the  city  was  then  called,  and  thither 
Aholiab  wended  his  way  to  find  employment. 
His  skill  in  architecture  speedily  raised  him 
to  a prominent  position  in  the  Craft,  but  his 
premature  death  prevented  his  realizing  the 
dream  of  his  life,  which  was  to  fetch  the 
portrait  from  Jerusalem  and  place  it  in  the 
custody  of  the  Craft.  However,  prior  to  his 
dissolution,  he  confided  the  secret  to  cer- 
tain of  the  Fraternity  under  the  bond  of 
secrecy,  and  these  formed  a class  known  as 
^The  Order  of  the  King,’  or  ‘The  Royal 
Order.’  Time  sped  on;  the  Romans  in- 
vaded Britain;  and,  previous  to  the  cruci- 
fixion, certain  members  of  the  old  town 
guard  of  Edinburgh,  among  whom  were 
several  of  the  Royal  Order,  proceeded  to 
Rome  to  enter  into  negotiations  with  the 
sovereign.  From  thence  they  proceeded  to 
Jerusalem,  and  were  present  at  the  dread- 
ful scene  of  the  crucifixion.  They  suc- 
ceeded in  obtaining  the  portrait,  and  also 
the  blue  veil  of  the  Temple  rent  upon  the 
terrible  occasion.  I may  dismiss  these  two 
venerable  relics  in  a few  words.  Wilson, 
in  his  Memorials  of  Edinburgh,  (2  vols.,  pub- 
hshed  by  Hugh  Patton,)  in  a note  to  Masonic 
Lodges,  writes  that  this  portrait  was  then  in 
the  possession  of  the  brethren  of  the  Lodge 
St.  David.  This  is  an  error,  and  arose  from 
the  fact  of  the  Royal  Order  then  meeting  in 
the  Lodge  St.  David’s  room  in  Hindford’s 
Close.  The  blue  veil  was  converted  into  a 
standard  for  the  trades  of  Edinburgh,  and 
became  celebrated  on  manv  a battle-field, 
notably  in  the  First  Crusade  as  ‘The  Blue 
Blanket.’  From  the  presence  of  certain  of 
their  number  in  Jerusalem  on  the  occasion 
in  question,  the  Edinburgh  City  Guard  were 
often  called  Pontius  Pilate’s  Prastorians. 
Now,  these  are  facts  well  known  to  many 
Edinburghers  still  alive.  Let  ‘X.  Y.  Z.’  go  to 
Edinburgh  and  inquire  for  himself. 

“The  brethren,  in  addition,  brought  with 
them  the  teachings  of  the  Christians,  and 
in  their  meetings  they  celebrated  the  death 
of  the  Captain  and  Builder  of  our  Salva- 
tion. The  oath  of  the  Order  seals  my  lips 
further  as  to  the  peculiar  mysteries  of  the 
brethren.  I may,  however,  state  that  the 
Ritual,  in  verse,  as  in  present  use,  was  com- 
posed by  the  venerable  Abbot  of  Inchaffray, 
the  same  who,  with  a crucifix  in  his  hand, 
passed  along  the  Scots’  fine,  blessing  the 
soldiers  and  the  cause  in  which  they  were 
engaged,  previous  to  the  battle  of  Bannock- 
burn. Thus  the  Order  states  justly  that  it 
was  revived,  that  is,  a profounder  spirit  of 
devotion  infused  into  it,  by  King  Robert,  by 
whose  directions  the  Abbot  reorganized  it.” 

In  this  account,  it  is  scarcely  necessary  to 
say  that  there  is  far  more  of  myth  than 
of  legitimate  history. 

The  King  of  Scotland  is  hereditary  Grand 
Master  of  the  Order,  and  at  all  assemblies 
a chair  is  kept  vacant  for  him. 

Provincial  Grand  Lodges  are  held  at 
Glasgow,  Rouen  in  France,  in  Sardinia, 
Spain,  the  Netherlands,  Calcutta,  Bombay, 


China,  and  New  Brunswick.  The  Provin- 
cial Grand  Lodge  of  London  was  estabhshed 
in  July,  1872,  and  there  the  membership  is 
confined  to  those  who  have  previously  taken 
the  Rose  Croix,  or  Eighteenth  Degree  of  the 
Ancient  and  Accepted  Scottish  Rite. 

Royal  Priest.  The  Fifth  Degree  of  the 
Initiated  Brothers  of  Asia,  also  called  the 
True  Rose  Croix. 

Royal  Secret,  Sublime  Prince  of  the. 

See  Sublime  Prince  of  the  Royal  Secret. 

R.  S.  Y.  C.  S.  An  abbreviation  of  Rosy 
Cross  in  the  Royal  Order  of  Scotland. 

Ruchiel.  In  the  old  Jewish  Angelology, 
the  name  of  the  angel  who  ruled  the  air  and 
the  winds.  The  angel  in  charge  of  one  of 
the  four  tests  in  Philosophic  Masonry. 

Ruffians.  The  traitors  of  the  Third  De- 
gree are  called  Assassins  in  continental 
Masonry  and  in  the  high  degrees.  The 
EngHsh  and  American  Masons  have  adopted 
in  their  ritual  the  more  homely  appellation 
of  Ruffians.  The  fabricators  of  the  high 
degrees  adopted  a variety  of  names  for 
these  Assassins  (see  Assassins  of  the  Third 
Degree), ^ but  the  original  names  are  pre- 
served in  the  rituals  of  the  York  and  Ameri- 
can Rites.  There  is  no  question  that  has 
so  much  perplexed  Masonic  antiquaries  as 
the  true  derivation  and  meaning  of  these 
three  names.  In  their  present  form,  they 
are  confessedly  uncouth  and  without  ap- 
parent signification.  Yet  it  is  certain  that 
we  can  trace  them  in  that  form  to  the  ear- 
liest appearance  of  the  legend  of  the  Third 
Degree,  and  it  is  equally  certain  that  at  the 
time  of  their  adoption  some  meaning  must 
have  been  attached  to  them.  I am  con- 
vinced that  this  must  have  been  a very 
simple  one,  and  one  that  would  have  been 
easily  comprehended  by  the  whole  of  the 
Craft,  who  were  in  the  constant  use  of  them. 
Attempts,  it  is  true,  have  been  made  to  find 
the  root  of  these  three  names  in  some  recon- 
dite reference  to  the  Hebrew  names  of  God. 
But  there  is,  I think,  no  valid  authority  for 
any  such  derivation.  In  the  first  place,  the 
character  and  conduct  of  the  supposed  pos- 
sessors of  these  names  preclude  the  idea  of 
any  congruity  and  appropriateness  between 
them  and  any  of  the  Divine  names.  And 
again,  the  hterary  condition  of  the  Craft  at 
the  time  of  the  invention  of  the  names 
equally  precludes  the  probability  that  any 
names  would  have  been  fabricated  of  a 
recondite  signification,  and  which  could  not 
have  been  readily  understood  and  appre- 
ciated by  the  ordinary  class  of  Masons  who 
were  to  use  them.  The  names  must  natu- 
rally have  been  of  a construction  that  would 
convey  a familiar  idea,  would  be  suitable 
to  the  incidents  in  which  they  were  to  be 
employed,  and  would  be  congruous  with 
the  character  of  the  individuals  upon  whom 
they  were  to  be  bestowed.  Now  all  these 
requisites  meet  in  a word  which  was  entirely 
familiar  to  the  Craft  at  the  time  when  these 
names  were  probably  invented.  The  Ghiblim 
are  spoken  of  by  Amderson,  meaning  Gihlimf 


654 


RULE 


RULERS 


as  stone-cutters  or  Masons;  and  the  early 
rituals  show  us  very  clearly  that  the  Fra- 
ternity in  that  day  considered  Gihlim  as  the 
name  of  a Mason;  not  only  of  a Mason  gen- 
erally, but  especially  of  that  class  of  Masons 
who,  as  Drummond  says,  “put  the  finishing 
hand  to  King  Solomon’s  Temple” — that  is 
to  say,  the  Fellow-Crafts.  Anderson  also 
place*  the  Ghiblim  among  the  Fellow-Crafts; 
and  so,  very  naturally,  the  early  Freemasons, 
not  imbued  with  any  amount  of  Hebrew 
learning,  and  not  making  a distinction  be- 
tween the  singular  and  plural  forms  of  that 
language,  soon  got  to  calling  a Fellow-Craft 
a Gihlim.  The  steps  of  corruption  between 
Gihlim  and  Juhelum  were  not  very  gradual; 
nor  can  anyone  doubt  that  such  corruptions 
of  spelling  and  pronunciation  were  common 
among  these  illiterate  Masons,  when  he  reads 
the  Old  Manuscripts,  and  finds  such  verbal 
distortions  as  Nembroch  for  Nimrod,  Euglet 
for  Euclid,  and  Aymon  for  Hiram.  Thus, 
the  first  corruption  was  from  Gihlim  to 
Gibalim,  wliich  brought  the  word  to  three 
syllables,  making  it  thus  nearer  to  its  eventual 
change.  Then  we  find  in  the  early  rituals 
another  transformation  into  Chibbelum.  The 
French  Masons  also  took  the  work  of  corrup- 
tion in  hand,  and  from  Gihlim  they  manu- 
factured Jiblime  and  Jihulum  and  Jabulum. 
Some  of  these  French  corruptions  came  back 
to  English  Masonry  about  the  time  of  the 
fabrication  of  the  high  degrees,  and  even 
the  French  words  were  distorted.  Thus  in 
the  Leland  Manuscript,  the  English  Masons 
made  out  of  Pyiagore,  the  French  for  Pythago- 
ras, the  unknown  name  Peter  Gower,  which 
is  said  so  much  to  have  puzzled  Mr.  Locke. 
And  so  we  may  through  these  mingled  English 
and  French  corruptions  trace  the  genealogy 
of  the  word  Jubelum;  thus,  Ghiblim,  Giblim, 
Gibalim,  Chibbelum,  Jiblime,  Jibelum,  Jabe- 
lum,  and,  finally,  Jubelum.  It  meant  simply 
a Fellow-Craft,  and  was  appropriately  given 
as  a common  name  to  a particular  Fellow- 
Craft  who  was  distinguished  for  his  treachery. 
In  other  words,  he  was  designated,  not  by  a 
special  and  distinctive  name,  but  by  the  title 
of  his  condition  and  rank  at  the  Temple.  He 
was  the  Fellow-Craft,  who  was  at  the  head  of 
a conspiracy.  As  for  the  names  of  the  other 
two  Ruffians,  they  were  readily  constructed 
out  of  that  of  the  greatest  one  by  a simple 
change  of  the  termination  of  the  word  from 
um  to  a in  one,  and  from  um  to  o in  the 
other,  thus  preserving,  by  a similarity  of 
names,  the  idea  of  their  relationship,  for 
the  old  rituals  said  that  they  were  brothers 
who  had  come  together  out  of  Tyre.  This 
derivation  seems  to  me  to  be  easy,  natural, 
and  comprehensible.  The  change  from  Gih- 
lim, or  rather  from  Gibalim  to  Jvhelum,  is  one 
that  is  far  less  extraordinary  than  that  which 
one-half  of  the  Masonic  words  have  under- 
gone in  their  transformation  from  their 
original  to  their  present  form. 

Rule.  An  instrument  with  which  straight 
lines  are  drawn,  and  therefore  used  in  the 
Past  Master’s  Degree  as  an  emblem  ad- 


monishing the  Master  punctually  to  observe 
his  duty,  to  press  forward  in  the  path  of 
virtue,  and,  neither  inclining  to  the  right 
nor  the  left,  in  all  his  actions  to  have  eternity 
in  view.  The  twenty-four-inch  gage  is 
often  used  in  giving  the  instruction  as  a 
substitute  for  this  working-tool.  But  they  are 
entirely  different;  the  twenty-four-inch  gage 
is  one  of  the  working-tools  of  an  Enter^ 
Apprentice,  and  requires  to  have  the  twenty- 
four  inches  marked  upon  its  surface;  the  rule 
is  one  of  the  working-tools  of  a Past  Master, 
and  is  without  the  twenty-four  divisions. 
The  rule  is  appropriated  to  the  Past  or  Present 
Master,  because,  by  its  assistance,  he  is  en- 
abled to  lay  down  on  the  trestle-board  the 
designs  for  the  Craft  to  work  by. 

Rule  of  the  TempUrs.  The  code  of  regu- 
lations for  the  government  of  the  Knights 
Templars,  called  their  “Rule,”  was  drawn  up 
by  St.  Bernard,  and  by  him  submitted  to 
Pope  Honorius  II.  and  the  Council  of  Troyes, 
by  both  of  whom  it  was  approved.  It  is  still 
in  existence,  and  consists  of  seventy-two 
^icles,  partly  monastic  and  partly  military 
in  character,  the  former  being  formed  upon 
the  Rule  of  the  Benedictines.  The  first 
articles  of  the  Rule  are  ecclesiastical  in  design, 
and  require  from  the  Knights  a strict  ad- 
herence to  their  religious  duties.  Article 
twenty  defines  the  costume  to  be  worn  by  the 
brotherhood.  The  professed  soldiers  were 
to  wear  a white  costume,  and  the  serving 
brethren  were  prohibited  from  wearing  any- 
thing but  a black  or  brown  cassock.  The 
Rule  is  very  particular  in  reference  to  the  fit 
and  shape  of  the  dress  of  the  Knights,  so  as 
to  secure  uniformity.  The  brethren  are  for- 
bidden to  receive  and  open  letters  from  their 
friends  without  first  submitting  them  to  the 
inspection  of  their  superiors.  The  pastime 
of  hawking  is  prohibited,  but  the  nobler 
sport  of  hon-hunting  is  permitted,  because 
the  hon,  hke  the  devil,  goes  about  contin- 
ually roaring,  seeking  whom  he  may  devour. 
Article  fifty-five  relates  to  the  reception  of 
married  members,  who  are  required  to  be- 
queath the  greater  portion  of  their  property 
to  the  Order.  The  fifty-eighth  article  regu- 
lates the  reception  of  aspirants,  or  secular 
persons,  who  are  not  to  be  received  imme- 
diately on  their  apphcation  into  the  society, 
but  are  required  first  to  submit  to  an  ex- 
amination as  to  sincerity  and  fitness.  The 
seventy-second  and  concluding  article  refers 
to  the  mtercourse  of  the  Knights  with  females. 
No  brother  was  allowed  to  kiss  a woman, 
though  she  were  his  mother  or  sister.  “Let 
the  soldier  of  the  cross,”  says  St.  Bernard, 
“shun  aU  ladies’  lips.”  At  first  this  rule  was 
rigidly  enforced,  but  in  time  it  was  greatly 
relaxed,  and  the  picture  of  the  interior  of  a 
house  of  the  Temple,  as  portrayed  by  the 
Abbot  of  Clairvaux,  would  scarcely  have 
been  appropriate  a century  or  two  later. 

Rulers.  Obedience  to  constituted  author- 
ity has  always  been  inculcated  by  the  laws 
of  Masonry.  Thus,  in  the  installation 
charges  as  prefixed  to  the  Constitutions  of  the 


RUSSU 


SABBATH 


655 


Grand  Lodge  of  England,  the  incoMiing  Mas- 
ter is  required  to  promise  “to  hold  in  yenera- 
tion  the  original  rtders  and  patrons  of  the 
Order  of  Freemason^,  and  their  regular 
succesBOTSj  supreme  and  subordinate,  accord- 
ing to  their  stations.” 

llVMfai*  In  1731  Capt.  John  Philips  was 
appointed  to  be  Provincial  Grand  Master  of 
Russia  bj  Lord  Lovel,  Grand  Master  of  Eng- 
land {Conaiitidions,  1738,  p.  194),  but  it  does 
not  follow  that  there  were  any  Lodges  in 
Russia  at  that  time.  It  is  saia  that  there 
was  a Lodge  in  St.  Petersburg  as  early  as 
1732;  but  its  meetings  must  have  been 
private,  as  the  first  notice  that  we  have  of 
a Lodge  oronly  assembling  in  the  empire 
is  that  of  “Silence,”  established  at  St.  Peters- 
burg, and  the  “North  Star”  at  Riga,  both 
in  the  year  1760.  Thory  says  that  Masonry 
made  but  little  progress  in  Russia  until  1763, 
when  the  Empress  Catherine  II.  declared 
herself  the  Protectress  of  the  Order. 

In  1765  the  Rite  of  Melesino,  a Rite  un- 
known in  any  other  country,  was  intro- 
duced by  a Greek  of  that  name:  and  there 
were  at  the  same  time  the  York,  Swedish, 
and  Strict  Observance  Rites  practised  by 
other  Lodges.  In  1783  twelve  of  these 
Lodges  umted  and  formed  the  National 
Grand  Lodge,  which,  rejecting  the  other 
Rites,  adoptea  the  Swedish  system.  For  a 
time  Masonry  flourished  with  unalloyed  pros- 
perity and  ^pularity.  But  about  the  year 
1794,  the  Empress,  becoming  alarmed  at 
the  political  condition  of  France,  and  being 
persuaded  that  the  members  of  some  of  the 
Ix)dges  were  in  opposition  to  the  government, 
withdrew  her  protection  from  the  Order. 
She  did  not,  however,  direct  the  Lodges  to 
be  closed,  but  most  of  them,  in  deference 
to  the  wishes  of  the  sovereign,  ceased  to  meet. 
The  few  that  continued  to  work  were  placed 
under  the  surveillance  of  the  police,  and 


soon  languished,  holding  their  communica- 
tions only  at  distant  intervals.  In  1797, 
Paul  I.,  instigated  by  the  Jesuits,  whom  he 
had  recall^,  interdicted  the  meetings  of  all 
secret  societies,  and  especially  the  Masonic 
Lodges.  Alexander  succeeded  Paul  in  1801, 
and  renewed  the  interdict  of  his  predecessor. 
In  1803,  M.  Boeber,  counselor  of  state  and 
director  of  the  school  of  cadets  at  St.  Peters- 
burg, obtained  an  audience  of  the  Emperor, 
and  succeeded  in  removing  his  prejudices 
against  Freemasonry.  In  that  year,  the 
edict  was  revoked,  the  Emperor  himself  was 
initiated  in  one  of  the  revived  Lodges,  and 
the  Grand  Orient  of  all  the  Russias  was 
estabhshed,  of  which  M.  Boeber  was  de- 
servedly elected  Grand  Master.  {Acta  Lato- 
morum,  i.,  218.)  Freemasonry  now  again 
flourished,  although  in  1817  there  were  two 
Grand  Lodges,  that  of  Astrea,  which  worked 
on  the  system  of  tolerating  all  Rites,  and  a 
Provinci^  Lodge,  wliich  practised  the  Swedish 
system. 

But  suddenly,  on  the  12th  of  August,  1822, 
the  Emperor  Alexander,  instigated,  it  is 
said,  by  the  pohtical  condition  of  Poland, 
issued  a decree  ordering  all  the  Lodges  to  be 
closed,  and  forbidding  the  erection  of  any  new 
ones.  The  order  was  quietly  obeyed  by  the 
Freemasons  of  Russia,  and  is  still  in  force. 

Eussia,  Secret  Societies  of.  First,  the 
Skopzis,  founded  about  1740,  by  Seliwanoff, 
on  the  ruins  of  an  anterior  sect,  the  Chlysty, 
which  was  originated  by  a peasant  named 
Philippoff,  in  the  seventeenth  century.  The 
Skopzis  practise  seK-mutilation  and  other 
horrors.  They  are  rich,  and  abound  through- 
out Russia  and  in  Bulgaria.  Second,  the 
Montainists,  who  declare  that  they  have  a 
“living  Christ,”  a “living  Mother  of  God,” 
a “living  Holy  Spirit,”  and  twelve  “living 
Apostles.”  Their  ceremonies  are  peculiar 
and  but  little  resembling  those  of  Masonry. 


s 


S.  (Heb.  D,  Samech.)  The  nineteenth 
letter  in  the  English  alphabet.  Its  numeri- 
cal value  is  60.  The  sacred  application  to 
the  Deity  is  in  the  name  Somech, 
Fulcieus  or  Firmaa.  The  Hebrew  letter 
Shin  (a  tooth,  from  its  formation,  U)  is  of 
the  numerical  value  of  300. 

Saadh.  One  of  a certain  Indian  sect,  who 
have  embraced  Christianity,  and  who  in  some 
respects  resemble  the  Quakers  in  their  doc- 
trine and  mode  of  life.  Sometimes  written 
sand. 

Sabaism.  The  worship  of  the  sun,  moon, 
and  stars,  the  Tsaba 

Hashmaim,  “the  host  of  heaven.”  It  was 
practised  in  Persia,  Chaldea,  India,  and 


other  Oriental  countries,  at  an  early  period 
of  the  world’s  history.  (See  Blazing  Star 
and  Sun  Worship.) 

Sabaoth.  nin^,  Jehovah  Tsa- 

booth,  Jehovah  of  Hosts,  a very  usual  ap- 
pellation for  the  Most  High  in  the  prophetical 
books,  especially  in  Isaiah,  Jeremiah,  Zech- 
ariah,  and  Malachi,  but  not  found  in  the 
Pentateuch. 

Sabbal.  (“The  Burthen.”)  The  name 
of  the  sixth  step  of  the  mystic  ladder  of 
Kadosh  of  the  A.  A.  Scottish  Rite. 

Sabbath.  In  the  lecture  of  the  Second 
or  Fellow-Craft’s  Degree,  it  is  said.  In  six 
days  God  created  the  heavens  and  the 
earth,  and  rested  upon  the  seventh  day; 


656 


SABIANISM 


SADLER 


the  seventh,  therefore,  our  ancient  brethren 
consecrated  as  a day  of  rest  from  their 
labors,  thereby  enjoying  frequent  oppor- 
tunities to  contemplate  the  glorious  works 
of  creation,  and  to  adore  their  great  Creator. 

Sablaiilsm.  See  Sabaism. 

Sacellum.  A walled  enclosure  without 
roof.  An  ornamental  chapel  within  a church. 

Sackcloth.  In  the  Rose  Croix  ritual, 
sackcloth  is  a symbol  of  ^ief  and  humiliation 
for  the  loss  of  that  which  it  is  the  object 
of  the  degree  to  recover. 

Sacred  Asylum  of  High  Masonry.  In 
the  Institutes,  Statutes,  and  Regulations, 
signed  by  Adington,  Chancellor,  which  are 
given  in  the  Recueil  des  Actes  du  Suprbme 
Conseil  du  France,  as  a sequence  to  the 
Constitutions  of  1762,  this  title  is  given  to 
any  subordinate  body  of  the  Scottish  Rite. 
Thus  in  Article  XVI.:  ‘‘At  the  time  of  the 
installation  of  a Sacred  Asylum  of  High 
Masonry,  the  members  composing  it  shall 
all  make  and  sign  their  pledge  of  obedience 
to  the  Institutes,  Statutes,  and  General 
Regulations  of  High  Masonry.”  In  this 
document  the  Rite  is  always  called  “High 
Masonry,”  and  any  body,  whether  a Lodge 
of  Perfection,  a Chapter  of  Rose  Croix,  or  a 
Council  of  Kadosh,  is  styled  a “Sacred 
Asylum.” 

Sacred  Law.  The  first  Tables  of  Stone, 
or  Commandments,  which  were  delivered 
to  Moses  on  Mount  Sinai,  are  referred  to 
in  a preface  to  the  Mishna,  bearing  this 
tradition:  “God  not  only  delivered  the 
Law  to  Moses  on  Mount  Sinai,  but  the 
explanation  of  it  likewise.  When  Moses 
came  down  from  the  Mount  and  entered 
into  his  tent,  Aaron  went  to  visit  him,  and 
Moses  acquainted  Aaron  with  the  Laws  he 
had  received  from  God,  together  with  the 
explanation  of  them.  After  this  Aaron 
placed  himself  at  the  right  hand  of  Moses, 
and  Eleazar  and  Ithamar  (the  sons  of  Aaron) 
were  admitted,  to  whom  Moses  repeated 
what  he  had  just  before  told  to  Aaron. 
These  being  seated,  the  one  on  the  right 
hand,  the  other  on  the  left  hand  of  Moses, 
the  seventy  elders  of  Israel,  who  compose 
the  Sanhedrim,  came  in,  and  Moses  again 
declared  the  same  laws  to  them,  as  he  had 
done  before  to  Aaron  and  his  sons.  Lastly, 
aU  who  pleased  of  the  common  people  were 
invited  to  enter,  and  Moses  instructed  them 
likewise  in  the  same  manner  as  the  rest.  So 
that  Aaron  heard  four  times  what  Moses 
had  been  taught  by  God  upon  Mount  Sinai, 
Eleazar  and  Ithamar  three  times,  the  seventy 
elders  twice,  and  the  people  once.  Moses 
afterward  reduced  the  laws  which  he  had 
received  into  writing,  but  not  the  explanation 
of  them.  These  he  thought  it  sufficient  to 
tmst  to  the  memories  of  the  above-men- 
tioned persons,  who,  being  perfectly  in- 
structed in  them,  delivered  them  to  their 
children,  and  these  again  to  theirs,  from 
age  to  age.” 

The  Sacred  Law  is  repeated  in  the  ritual 
of  the  Fourteenth  Degree  A.  A.  Scottish  Rite. 


Sacred  Lodge.  In  the  lectures  according 
to  the  English  system,  we  find  this  definition 
of  the  “Sacred  Lodge.”  The  symbol  has  not 
been  preserved  in  the  American  ritual.  Over 
the  Sacred  Lodge  presided  Solomon,  the  great- 
est of  kings,  and  the  wisest  of  men;  Hiram, 
the  great  and  learned  King  of  Tyre;  and  Hiram 
Abif,  the  widow’s  son,  of  the  tribe  of  Naph- 
tali.  It  was  held  in  the  bowels  of  the  sacred 
Mount  Moriah,  under  the  part  whereon 
was  erected  the  Holy  of  Holies.  On  this 
mount  it  was  where  Abraham  confirmed  his 
faith  by  his  readiness  to  offer  up  his  only 
son,  Isaac.  Here  it  was  where  David  offered 
that  acceptable  sacrifice  on  the  threshing- 
floor  of  Araunah  by  which  the  anger  of  the 
Lord  was  appeased,  and  the  plague  stayed 
from  his  people.  Here  it  was  where  the 
Lord  delivered  to  David,  in  a dream,  the  plan 
of  the  glorious  Temple,  afterward  erected  by 
our  noble  Grand  Master,  King  Solomon. 
And  lastly,  here  it  was  where  he  declared  he 
would  establish  his  sacred  name  and  word, 
which  should  never  pass  away;  and  for  these 
reasons  this  was  justly  styled  the  Sacred 
Lodge. 


Saertfleant.  (Sacrifiant.)  A degree  in 
the  Archives  of  the  Lodge  of  Saint  Louis  des 
Amis  R6unis  at  Calais. 

Sacrifice,  Altar  of.  See  Altar. 

Sacrificer.  (Sacrificateur.)  1.  A degree 
in  the  Archives  of  the  Lodge  of  Saint  Louis  des 
Amis  R^unis  at  Calais.  2.  A degree  in  the 
collection  of  Pyron. 

Sadda.  (Persian  Saddar,  the  hundred 
gates.)  A work  in  the  Persian  tongue,  being 
a summary  of  the  Avesta,  or  sacred  books. 

Sadducees.  (Zedukim.)  A sect  called 
from  its  founder  Sadoc,  who  lived  about  250 
years  b.c.  They  denied  the  resurrection,  a 
future  state,  and  the  existence  of  angels.  The 
Sadducees  are  often  mentioned  in  the  New 
Testament,  the  Talmud,  and  the  Midrash. 
The  tenets  of  the  Sadducees  are  noticed  as 
contrasted  with  those  of  the  Pharisees.  While 
Jesus  condemned  the  Sadducees  and  Phari- 
sees, he  is  nowhere  found  criticizing  the  acts, 
words,  or  doctrines  of  the  third  sect  of  the 
Jews,  the  Essenes;  wherefore,  it  has  been 
strongly  favored  that  Jesus  was  himself  one 
of  the  last-named  sect,  who  in  many  excellent 
qualities  resembled  Freemasons. 

Sadler,  Henry.  (Born  1840,  died  1911.) 
One  of  the  most  painstaking,  patient,  and  per- 
severing of  Masonic  students.  He  was  initi- 
ated in  1862  in  the  Lodge  of  Justice,  No.  147, 
being  at  the  time  an  A.  B.  in  the  mercantile 
marine.  He  became  W.  M.  of  this  Lodge  in 
1872.  In  1882he  was  a founder  of  the  Southgate 
Lodge,  No.  1950,  and  in  1886  he  was  a founder 
and  first  Master  of  the  Walsingham  Lodge,  No. 
2148;  in  1869  he  was  exalted  to  the  Royal 
Arch  Degree  in  the  Royal  York  Chapter, 
No.  7;  in  1872  he  joined  the  Temperance 
Chapter,  No.  169,  and  became  its  First  Prin- 
cipal in  1880.  In  1879  he  was  appointed 
Grand  Tiler  of  the  Grand  Lodge  of  England, 
and  held  the  post  until  1910,  when  he  retired 
on  a pension.  In  1887  he  was  appointed  Sub- 


SAGITTA 


SAINT 


657 


Librarian  to  the  Grand  Lodge  of  England  and 
was  promoted  to  be  its  Librarian  in  1910. 
His  position  in  the  Grand  Lodge  Library  gave 
him  access  to  all  the  old  records  of  the  Grand 
Lodge  of  England,  and  enabled  him  to  write 
most  valuable  books  on  various  points  in  con- 
nectioci  with  the  history  of  English  Freema- 
sonry. In  1887  appeared  his  principal  work, 
Masonic  Facts  and  fictions,  in  which  he  proved 
that  the  Grand  Lodge  of  the  “Ancients”  was 
formed  in  London  by  some  Irish  Freemasons, 
who  had  not  seceded  (as  had  been  supposed) 
from  the  Regular  Grand  Lodge.  In  1889  he 
published  Notes  on  the  Ceremony  of  Installa- 
tion; in  1891,  the  Life  of  Thomas  Dunckerley; 
in  1898,  Masonic  Reprints  and  Historical  Rev- 
elations; in  1904,  Some  Memorials  of  the  Globe 
Lodge,  No.  23,  also  the  Illustrated  History  of 
Emulation  Lodge  of  Improvement,  No.  256; 
and  in  1906,  the  History  and  Records  of  the 
Lodge  of  Emulation,  No. 21.  [E.  L.  H.] 

Sagitta.  The  keystone  of  an  arch.  The 
abscissa  of  a curve. 

Saint  Adhabell.  Introduced  into  the 
Cooke  MS.  (1.  603),  where  the  allusion  evi- 
dently is  io  St.  Amphihalus,  which  see. 

Saint  Alban.  St.  Alban,  or  Albanus,  the 
proto- martyr  of  England,  was  born  in  the 
third  century,  at  Verulam,  now  St.  Albans,  in 
Hertfordshire.  In  his  youth  he  visited  Rome, 
and  served  seven  years  as  a soldier  under  the 
Emperor  Diocletian.  On  his  return  to  Brit- 
ain he  embraced  Christianity,  and  was  the 
first  who  suffered  martyrdom  in  the  great  per- 
secution which  raged  during  the  reign  of  that 
emperor.  The  Freemasons  of  England  have 
claimed  St.  Alban  as  being  intimately  con- 
nected with  the  early  history  of  the  Frater- 
nity in  that  island.  Anderson  (Constitutions, 
1738,  p.  57)  says,  “This  is  asserted  by  all  the 
old  copies  of  the  Constitutions,  and  the  old 
English  Masons  firmly  believed  it,”  and  he 
quotes  from  the  Old  Constitutions: 

“St.  Alban  loved  Masons  well  and  cher- 
ished them  much,  and  he  made  their  pay  right 
good;  viz.,  two  shillings  per  week  and  three 
pence  to  their  cheer;  whereas  before  that 
time,  through  all  the  land,  a Mason  had  but 
a penny  a day  and  his  meat,  until  St.  Alban 
amended  it.  He  also  obtained  of  the  King  a 
Charter  for  the  Free  Masons,  for  to  hold  a 
general  council,  and  gave  it  the  name  of  As- 
sembly, and  was  thereat  himself  as  Grand 
Master  and  helped  to  make  Masons  and  gave 
them  good  charges.” 

We  have  another  tradition  on  the  same  sub- 
ject; for  in  a little  work  published  about  1764, 
at  London,  under  the  title  of  The  Complete 
Free  Mason  or  Multa  Paucis  for  the  Lovers  of 
Secrets,  we  find  the  following  statement  in  ref- 
erence to  the  Masonic  character  and  position 
of  St.  Alban  (p.  47): 

“In  the  following  (the  third)  century,  Gor- 
dian sent  many  architects  over  [into  Eng- 
land], who  constituted  themselves  into 
Lodges,  and  instructed  the  Craftsmen  in  the 
true  principles  of  Freemasonry;  and  a few 
years  later,  Carausius  was  made  emperor  of 
the  British  Isles,  and,  being  a great  lover  of 
43 


art  and  science,  appointed  Albanus  Grand 
Master  of  Masons,  who  employed  the  Fra- 
ternity in  building  the  palace  of  Verulam,  or 
St.  Albans.” 

Both  of  these  statements  are  simply  legends, 
or  traditions  of  the  not  unusual  character,  in 
which  historical  facts  are  destroyed  by  legend- 
ary additions.  The  fact  that  St.  Alban  lived 
at  Verulam  may  be  true — most  probably  is  so. 
It  is  another  fact  that  a splendid  Episcopal 
palace  was  built  there,  whether  in  the  time  of 
St.  Alban  or  not  is  not  so  certain;  but  the 
affirmative  has  been  assumed^’  and  hence  it 
easily  followed  that,  if  built  m his  time,  he 
must  have  superintended  the  building  of  the 
edifice.  He  would,  of  course,  employ  the 
workmen,  give  them  his  patronage,  and,  to 
some  extent,  by  his  superior  abilities,  direct 
their  labors.  Nothing  was  easier,  then,  than 
to  make  him,  after  all  this,  a Grand  Master. 
The  assumption  that  St.  Alban  built  the  pal- 
ace at  Verulam  was  very  natural,  because 
when  the  true  builder’s  name  was  lost — sup- 
posing it  to  have  been  so — St.  Alban  was  there 
ready  to  take  his  place,  Verulam  having  been 
his  birthplace. 

The  increase  of  pay  for  labor  and  the  an- 
nual congregation  of  the  Masons  in  a Gen- 
eral Assembly,  having  been  subsequent 
events,  the  exact  date  of  whose  first  occur- 
rence had  been  lost,  by  a process  common  in 
the  development  of  traditions,  they  were  read- 
ily transferred  to  the  same  era  as  the  building 
of  the  palace  at  Verulam.  It  is  not  even 
necessary  to  suppose,  by  way  of  explanation, as 
Preston  does,  tnat  St.  Alban  was  a celebrated 
architect,  and  a real  encourager  of  able  work- 
men. The  whole  of  the  tradition  is  worked 
out  of  these  simple  facts:  that  architecture 
began  to  be  encouraged  in  England  about  the 
third  century;  that  St.  Alban  lived  at  that 
time  at  Verulam;  that  a palace  was  erected 
then,  or  at  some  subsequent  period,  in 
the  same  place;  and  in  the  lapse  of  time, 
Verulam,  St.  Alban,  and  the  Freemasons  be- 
came mingled  together  in  one  tradition.  The 
inquiring  student  of  history  will  neither 
assert  nor  deny  that  St.  Alban  built  the  palace 
of  Verulam.  He  will  be  content  with  taking 
him  as  the  representative  of  that  builder,  if  he 
was  not  the  builder  himself ; and  he  will  thus 
recognize  the  proto-martyr  as  the  type  of  what 
is  supposed  to  have  been  the  Masonry  of  his 
age,  or,  perhaps,  only  of  the  age  in  which  the 
tradition  received  its  form. 

Saint  Albans,  Earl  of.  Anderson  (Con- 
stitutions, 1738,  p.  101)  says,  and,  after  him, 
Preston,  that  a General  Assembly  of  the  Craft 
was  held  on  December  27,  1 663,  by  Henry  Jer- 
myn,  Earl  of  St.  Albans,  Grand  Master,  who 
appointed  Sir  John  Denham  his  Deputy,  and 
Sir  Christopher  Wren  and  John  Web  his 
Wardens.  Several  useful  regulations  were 
made  at  this  assembly,  known  as  the  “Regula- 
tions of  1663.”  These  regulations  ai’e  given 
by  Anderson  and  by  Preston,  and  also  in  the 
Roberts  MS.,  with  the  addition  of  the  oath  of 
secrecy.  The  Roberts  MS.  says  that  the  as- 
sembly was  held  on  the  8th  of  December. 


658 


SAINT 


SAINT 


Saint  Amphibalus.  The  ecclesiastical 
legend  is  that  St.  Amphibalus  came  to  Eng- 
land, and  converted  St.  Alban,  who  was  the 
great  patron  of  Masonry.  The  Old  Consti- 
tutions do  not  speak  of  him,  except  the  Cooke 
MS.,  which  has  the  following  passage  (1.  602) : 
‘‘And  sone  after  that  came  Seynt  Adhabell 
into  Englond,  and  he  convertyd  Seynt  Albon 
to  Cristendome  ” ; where,  evidently,  St.  Ad- 
habell is  meant  for  St.  Amphibalus.  But  am- 
phibalus  is  the  Latin  name  of  a cloak  worn  by 
priests  over  their  other  garments;  and  Hig- 
gins (Celtic  Druids,  p.  201)  has  shown  that 
there  was  no  such  saint,  but  that  the  “ Sanctus 
Amphibalus’’  was  merely  the  holy  cloak 
brought  by  St.  Augustine  to  England.  His 
connection  with  the  history  of  the  origin  of 
Masonry  in  England  is,  therefore,  altogether 
apocryphal. 

Saint  Andrew. 
Brother  of  St.  Peter 
and  one  of  the  twelve 
Apostles.  He  is  held 
in  high  reverence  by 
the  Scotch,  Swedes, 
and  Russians.  Tra- 
dition says  he  was 
crucified  on  a cross 
thus  shaped,  X.  Or- 
ders of  knighthood 
have  been  established 
in  his  name.  (See 
Knight  of  St.  Andrew.) 

Saint  Andrew, 
Knight  of.  See 
Knight  of  St.  Andrew. 

Saint  Andrew’s  Day.  The  30th  of  No- 
vember, adopted  by  the  Grand  Lodge  of  Scot- 
land as  the  day  of  its  Annual  Communication. 

Saint  Augustine.  St.  Augustine,  or  St. 
Austin,  was  sent  with  forty  monks  into  Eng- 
land, about  the  end  of  the  sixth  century,  to 
evangelize  the  country.  Lenning  says  that, 
according  to  a tradition,  he  placed  himself  at 
the  head  of  the  corporations  of  builders,  and 
was  recognized  as  their  Grand  Master.  No 
such  tradition,  nor,  indeed,  even  the  name  of 
St.  Augustine,  is  to  be  found  in  any  of  the  Old 
Constitutions  which  contain  the  “ Legend  of 
the  Craft.” 

Saint  Bernard.  Saint  Bernard  of  Clair- 
vaux  was  one  of  the  most  eminent  names  of 
the  church  in  the  Middle  Ages.  In  1128  he 
was  present  at  the  Council  of  Troyes,  where, 
through  his  influence,  the  Order  of  Knights 
Templar  was  confirmed;  and  he  himself  is 
said  to  have  composed  the  Rule  or  consti- 
tution by  which  they  were  afterward  gov- 
erned. Throughout  his  life  he  was  distin- 
guished for  his  warm  attachment  to  the  Tem- 
plars, and  “rarely,”  says  Burnes  (Sketch  of 
K.  T.,  p.  12),  “wrote  a letter  to  the  Holy 
Land,  in  which  he  did  not  praise  them,  and 
recommend  them  to  the  favor  and  protection 
of  the  great.”  To  his  influence,  untiringly  ex- 
erted in  their  behalf,  has  always  been  attrib- 
uted the  rapid  increase  of  the  Order  in  wealth 
and  popularity. 

Saint  Constantine,  Order  of.  Pre- 


sumed to  have  been  founded  by  the  Emperor 
Isaac  Angelus  Comnenus,  in  1190. 

Saint  Domingo.  One  of  the  principal 
islands  of  the  West  Indies.  Freemasonry  was 
introduced  there  at  an  early  period  in  the  last 
century.  Rebold  (Hist,  des  Trois  G.  L., 
p.  687)  says  in  1746.  It  must  certainly  have 
been  in  an  active  condition  there  at  a time  not 
long  after,  for  in  1761  Stephen  Morin,  who  had 
been  deputed  by  the  Council  of  Emperors  of 
the  East  and  West  to  propagate  the  high 
degrees,  selected  St.  Domingo  for  the  seat  of 
his  Grand  East,  and  thence  disseminated  the 
system,  which  resulted  in  the  establishment 
of  the  Supreme  Council  of  the  Ancient  and 
Accepted  Scottish  Rite  at  Charleston,  South 
Carolina.  The  French  Revolution,  and  the 
insurrection  of  the  slaves  at  about  the  same 
period,  was  for  a time  fatal  to  the  progi’ess  of 
Masonry  in  St.  Domingo.  Subsequently,  the 
island  was  divided  into  two  independent  gov- 
ernments— that  of  Dominica,  inhabited  by 
whites,  and  that  of  Hayti,  inhabited  by  blacks. 
In  each  of  these  a Masonic  obedience  has  been 
organized.  The  Grand  Lodge  of  Hayti  has 
been  charged  with  irregularity  in  its  forma- 
tion, and  has  not  been  recognized  by  the 
Grand  Lodges  of  the  United  States.  It  has 
been,  however,  by  those  of  Europe  generally, 
and  a representative  from  it  was  accredited 
at  the  Congress  of  Paris,  held  in  1855.  Ma- 
sonry was  revived  in  Dominica,  Rebold  says 
(ibid.),  in  1822;  other  authorities  say  in  1855. 
A Grand  Lodge  was  organized  at  the  city  of 
St.  Domingo,  December  11,  1858.  At  the 
present  time  Dominican  Masonry  is  estab- 
lished under  the  Ancient  and  Accepted  Scot- 
tish Rite,  and  the  National  Grand  Orient  of 
the  Dominican  Republic  is  divided  into  four 
sections,  namely,  a Grand  Ivodge,  Grand 
Chapter  General,  Grand  Consistory  General, 
and  Supreme  Council.  The  last  body  has  not 
been  recognized  by  the  Mother  Council  at 
Charleston,  since  its  establishment  is  in  vio- 
lation of  the  Scottish  Constitutions,  which 
prescribe  one  Supreme  Council  only  for  all  the 
West  India  Islands. 

Saiiite  Croix,  Emanuel  Joseph  Guilhem 
de  Clermont-Lodeve  de.  A French  anti- 
quary, and  member  of  the  Institute,  who  was 
born  at  Mormoiron,  in  1746,  and  died  in  1809. 
His  work,  published  in  two  volumes  in  1784, 
and  entitled  Recherches  Historiques  et  Crit- 
iques sur  les  Mysteres  du  Paganisme,  is  one  of 
the  most  valuable  and  instructive  essays  that 
we  have  in  any  language  on  the  ancient  mys- 
teries— those  religious  associations  whose  his- 
tory and  design  so  closely  connect  them  with 
Freemasonry.  The  later  editions  were  en- 
riched by  the  valuable  notes  of  Silvestre  de 
Tracy. 

Saint  George’s  Day.  The  twenty-third 
of  April.  Being  the  patron  saint  of  England, 
his  festival  is  celebrated  by  the  Grand  Lodge. 
The  Constitution  requires  that  “there  shall  be 
a Grand  Masonic  festival  annually  on  the 
Wednesday  next  following  St.  George’s  Day.” 

Saint  Germain.  A town  in  France,  about 
ten  miles  from  Paris,  where  James  II.  estab- 


SAINT 


SAINT 


659 


lished  his  court  after  his  expulsion  from  Eng- 
land, and  where  he  died.  Oliver  says  {Landm. , 
ii.,  28),  and  the  statement  has  been  repeatedly 
made  by  others,  that  the  followers  of  the  de- 
throned monarch  who  accompanied  him  in  his 
exile,  carried  Freemasonry  into  France,  and 
laid  the  foundation  of  that  system  of  innova- 
tion which  subsequently  threw  the  Order  into 
confusion  by  the  establishment  of  a new  de- 
gree, which  they  called  the  Chevalier  Ma^on 
Ecossais,  and  which  they  worked  in  the  Lodge 
of  St.  Germain.  But  Oliver  has  here  ante- 
dated history.  James  II.  died  in  1701,  and 
Freemasonry  was  not  introduced  into  France 
from  England  until  1725.  The  exiled  house  of 
Stuart  undoubtedly  made  use  of  Masonry  as 
an  instrument  to  aid  in  their  attempted  res- 
toration; but  their  connection  with  the  In- 
stitution must  have  been  after  the  time  of 
James  II.,  and  most  probably  under  the  aus- 
pices of  his  grandson,  the  Young  Pretender, 
Charles  Edward. 

Saint  John,  Favorite  Brother  of.  The 

Eighth  Degree  of  the  Swedish  Rite. 

Saint  John,  Lodge  of.  See  Lodge  of  St. 
John. 

St.  John  of  Jerusalem,  Knight  of.  See 

Knight  of  St.  John  of  Jerusalem. 

Saint  John’s  Masonry.  The  Constitu- 
tions of  the  Grand  Lodge  of  Scotland  (ed. 
1848,  chap,  ii.)  declare  that  that  body  “prac- 
tises and  recognizes  no  degrees  of  Masonry 
but  those  of  Apprentice,  Fellow  Craft,  and 
Master  Mason,  denominated  St.  John’s  Ma- 
sonry.” 

Saint  John’s  Order.  In  a system  of  Ma- 
sonry which  Oliver  says  {Mirror  for  the  Jo- 
hannites,  p.  58)  was  “used,  as  it  is  confidently 
affirmed,  in  the  fourteenth  century  ” (but  it  is 
doubtful  if  it  could  be  traced  farther  back  than 
the  early  part  of  the  seventeenth),  this  appel- 
lation occurs  in  the  obligation : 

“That  you  will  always  keep,  guard,  and  conceal, 
And  from  this  time  you  never  ■will  reveal, 

Either  to  M.  M.,  F.  C.,  or  Apprentice, 

Of  St.  Jo/m’s  Order,  what  our  grandintent  is.” 

The  same  title  of  “ Joannis  Ordo  ” is  given  in 
the  document  of  uncertain  date  known  as  the 
“Charter  of  Cologne.” 

St.  John  the  Almoner.  The  son  of  the 
King  of  Cyprus,  and  born  in  that  island  in  the 
sixth  century.  He  was  elected  Patriarch  of 
Alexandria,  and  has  been  canonized  by  both 
the  Greek  and  Roman  churches,  his  festival 
among  the  former  occurring  on  the  11th  of 
November,  and  among  the  latter  on  the  23d 
of  January.  Bazot  {Man.  du  Franc-Ma^on., 
p.  144)  thinks  that  it  is  this  saint,  and  not  St. 
John  the  Evangelist  or  St.  John  the  Baptist, 
who  is  meant  as  the  true  patron  of  our  Order. 
“He  quitted  his  country  and  the  hope  of  a 
throne,”  says  this  author,  “to  go  to  Jerusa- 
lem, that  he  might  generously  aid  and  assist 
the  knights  and  pilgrims.  He  founded  a hos- 
pital and  organized  a fraternity  to  attend 
upon  sick  and  wounded  Christians,  and  to  be- 
stow pecuniary  aid  upon  the  pilgrims  who 
visited  the  Holy  Sepulcher.  St.  John,  who  was 


worthy  to  become  the  patron  of  a society 
whose  only  object  is  charity,  exposed  his  fife  a 
thousand  times  in  the  cause  of  virtue.  Nei- 
ther war,  nor  pestilence,  nor  the  fury  of  the 
infidels,  could  deter  him  from  pursuits  of  be- 
nevolence. But  death,  at  length,  arrested 
him  in  the  midst  of  his  labors.  Yet  lie  left  the 
example  of  his  virtues  to  the  brethren,  who 
have  made  it  their  duty  to  endeavor  to  imi- 
tate them.  Rome  canonized  him  under  the 
name  of  St.  John  the  Almoner,  or  St.  Jolin  of 
Jerusalem;  and  the  Masons — whose  temples, 
overthrown  by  the  barbarians,  he  had  caused 
to  be  rebuilt — selected  him  with  one  accord  as 
their  patron.”  Oliver,  however  {Mirror  for 
the  Johannite  Masons,  p.  39),  very  properly 
shows  the  error  of  appropriating  the  patron- 
age of  Masonry  to  this  saint,  since  the  festivals 
of  the  Order  are  June  24th  and  December 
27th,  while  those  of  St.  John  the  Almoner  are 
January  23d  and  November  11th.  He  has, 
however,  been  selected  as  the  patron  of  the 
Masonic  Order  of  the  Templars,  and  their 
Commanderies  are  dedicated  to  his  honor  on 
account  of  his  charity  to  the  poor,  whom  he 
called  his  “Masters,”  because  he  owed  them 
all  service,  and  on  account  of  his  establish- 
ment of  hospitals  for  the  succor  of  pilgrims  in 
the  East. 

Saint  John  the  Baptist.  One  of  the  pa- 
tron saints  of  Freemasonry,  and  at  one  time, 
indeed,  the  only  one,  the  name  of  St.  John  the 
Evangelist  having  been  introduced  subse- 
quent to  the  sixteenth  century.  His  festival 
occurs  on  the  24th  of  June,  and  is  very  gener- 
ally celebrated  by  the  Masonic  Fraternity. 
Dalcho  {Ahim.  Rez.,  p.  150)  says  that  “the 
stern  integrity  of  St.  John  the  Baptist,  which 
induced  him  to  forego  every  minor  consider- 
ation in  discharging  the  obligations  he  owed  to 
God;  the  unshaken  firmness  with  which  he 
met  martyrdom  rather  than  betray  his  duty 
to  his  Master;  his  steady  reproval  of  vice,  and 
continued  preaching  of  repentance  and  virtue, 
make  him  a fit  patron  of  the  Masonic  institu- 
tion.” 

The  Charter  of  Cologne  says:  “We  cele- 
brate, annually,  the  memory  of  St.  John,  the 
Forerunner  of  Christ  and  the  Patron  of  our 
Community.”  The  Knights  Hospitalers  also 
dedicated  their  Order  to  him ; and  the  ancient 
expression  of  our  ritual,  which  speaks  of  a 
“Lodge  of  the  Holy  St.  John  of  Jerusalem,” 
probably  refers  to  the  same  saint. 

Krause,  in  his  Kunsturkunden  (p.  295-305), 
gives  abundant  historical  proofs  that  the  ear- 
liest Masons  adopted  St.  John  the  Baptist, 
and  not  St.  John  the  Evangelist  as  their  pa- 
tron. It  is  worthy  of  note  that  the  Grand 
Lodge  of  England  was  revived  on  St.  John  the 
Baptist’s  Day,  1717  {Constitutions,  1738,  p 
109),  and  that  the  annual  feast  was  kept  on 
that  day  until  1725,  when  it  was  held  for  the 
first  time  on  the  festival  of  the  Evangelist. 
{Ibid.,  p.  119.)  Lawrie  says  that  the  Scottish 
Masons  always  kept  the  festival  of  the  Baptist 
until  1737,  when  the  Grand  Lodge  changed  the 
time  of  the  annual  election  to  St.  Andrew’s 
Day.  {Hist,  of  F.  M.,  p.  152.) 


660 


SAINT 


SAINT 


Saint  John  the  Evangelist.  One  of  the 

patron  saints  of  Freemasonry,  whose  festival 
is  celebrated  on  the  27th  of  December.  His 
constant  admonition,  in  his  Epistles,  to  the 
cultivation  of  brotherly  love,  and  the  mystical 
nature  of  his  Apocalyptic  visions,  have  been, 
perhaps,  the  principal  reasons  for  the  venera- 
tion paid  to  him  by  the  Craft.  Notwith- 
standing a well-known  tradition,  all  documen- 
tary evidence  shows  that  the  connection  of  the 
name  of  the  Evangelist  with  the  Masonic 
Order  is  to  be  dated  long  after  the  sixteenth 
century,  before  which  time  St.  John  the  Bap- 
tist was  exclusively  the  patron  saint  of  Ma- 
sonry. The  two  are,  however,  now  always 
united,  for  reasons  set  forth  in  the  article  on 
the  Dedication  of  Lodges,  which  see. 

Saint  Leger.  See  Aldworth,  Mrs. 

Saint  Martin,  Louis  Claude.  A mysti- 
cal writer  and  Masonic  leader  of  considerable 
reputation  in  the  last  century,  and  the  founder 
of  the  Rite  of  Martinism.  He  was  born  at 
Amboise,  in  France,  on  January  18,  1743, 
being  descended  from  a family  distinguished 
in  the  military  service  of  the  kingdom.  Saint 
Martin  when  a youth  made  great  progress  in 
his  studies,  and  became  the  master  of  several 
ancient  and  modern  languages.  ^ After  leaving 
school,  he  entered  the  army,  in  accordance 
with  the  custom  of  his  family,  becoming  a 
member  of  the  regiment  of  Foix.  But  after 
six  years  of  service,  he  retired  from  a profes- 
sion which  he  found  uncongenial  with  his 
fondness  for  metaphysical  pursuits.  He  then 
traveled  in  Switzerland,  Germany,  England, 
and  Italy,  and  finally  retired  to  Lyons, 
where  he  remained  for  three  years  in  a state 
of  almost  absolute  seclusion,  known  to  but  few 
persons,  and  pursuing  his  philosophic  studies. 
He  then  repaired  to  Paris,  where,  notwith- 
standing the  tumultuous  scenes  of  the  revolu- 
tion which  was  working  around,  he  re- 
mained unmoved  by  the  terrible  events  of  the 
day,  and  intent  only  on  the  prosecution  of  his 
theosophic  studies.  Attracted  by  the  mysti- 
cal systems  of  Boehme  and  Swedenborg,  he 
became  himseK  a mystic  of  no  mean  preten- 
sions, and  attracted  around  him  a crowd  of 
disciples,  who  were  content,  as  they  said,  to 
hear,  without  understanding,  the  teachings  of 
their  leader.  In  1775  appeared  his  first  and 
most  important  work,  entitled  Des  Erreurs  et 
de  la  Verite,  ou  les  Homines  rappeles  au  prin- 
cipe  universal  de  la  Science.  This  work,  which 
contained  an  exposition  of  the  ideology  of 
Saint  Martin,  acquired  for  its  author,  by  its 
unintelligible  transcendentahsm,  the  title  of 
the  “Kant  of  Germany.”  Saint  Martin  had 
published  this  work  under  the  pseudonym  of 
the  “Unknown  Philosopher”  {le  Philosophe 
inconnu) ; whence  he  was  subsequently  known 
by  this  name,  which  was  also  assumed  by  some 
of  his  Masonic  adherents;  and  even  a degree 
bearing  that  title  was  invented  and  inserted 
in  the  Rite  of  Philalethes.  The  treatise  Des 
Erreurs  et  de  la  Verite  was  in  fact  made  a sort 
of  text-book  by  the  Philalethans,  and  highly 
recommended  by  the  Order  of  the  Initiated 
Knights  and  Brothers  of  Asia,  whose  system 


was  in  fact  a compound  of  theosophy  and  mys- 
ticism. It  was  so  popular,  that  between  1775 
and  1784  it  had  been  through  five  editions. 

Saint  Martin,  in  the  commencement  of  his 
Masonic  career,  attached  himseK  to  Martinez 
Paschalis,  of  whom  he  was  one  of  the  most 
prominent  disciples.  But  he  subsequently 
attempted  a reform  of  the  system  of  Pas- 
chalis, and  estabhshed  what  he  called  a Rec- 
tified Rite,  but  which  is  better  known  as  the 
Rite  or  system  of  Martinisfn,  which  consisted 
of  ten  degrees.  It  was  itseK  subsequently 
reformed,  and,  being  reduced  to  seven  degrees, 
was  introduced  into  some  of  the  Lodges  of 
Germany  under  the  name  of  the  Reformed 
Ecossism  of  Saint  Martin. 

The  theosophic  doctrines  of  Saint  Martin 
were  introduced  into  the  Masonic  Lodges  of 
Russia  by  Count  Gabrianko  and  Admiral 
Pleshcheyeff,  and  soon  became  popular. 
Under  them  the  Martinist  Lodges  of  Russia 
became  distin^ished  not  only  for  their  Ma- 
sonic and  religious  spirit — although  too  much 
tinged  with  the  mysticism  of  Jacob  Boehme 
and  their  founder — but  for  an  active  zeal  in 
practical  works  of  charity  of  both  a private 
and  public  character. 

The  character  of  Saint  Martin  has  been 
much  mistaken,  especially  by  Masonic  wri- 
ters. Those  who,  hke  Voltaire,  have  derided 
his  metaphysical  theories,  seem  to  have  for- 
gotten the  excellence  of  his  private  character, 
his  kindness  of  heart,  his  amiable  manners, 
and  his  varied  and  extensive  erudition.  Nor 
should  it  be  forgotten  that  the  true  object  of 
all  his  Masonic  labors  was  to  introduce  into  the 
Lodges  of  France  a spirit  of  pure  religion. 
His  theory  of  the  origin  of  Freemasonry  was 
not,  however,  based  on  any  historical  research, 
and  is  of  no  value,  for  he  believed  that  it  was 
an  emanation  of  the  Divinity,  and  was  to  be 
traced  to  the  very  beginning  of  the  world. 

Saint  Nlcalse.  A considerable  sensation 
was  produced  in  Masonic  circles  by  the  ap- 
pearance at  Frankfort,  in  1755,  of  a work  en- 
titled Saint  Nicaise,  oder  eine  Sammlung  rnerk- 
wurdiger  Mailrerischer  Briefe,  fur  Freimaurer 
und  die  es  nicht.  A second  edition  was  issued 
in  1786.  Its  title-page  asserts  it  to  be  a trans- 
lation from  the  French,  but  it  was  really  writ- 
ten by  Dr.  Starck.  It  professes  to  contain  the 
letters  of  a French  Freemason  who  was  trav- 
eling on  account  of  Freemasonry,  and  having 
learned  the  mode  of  work  in  England  and  Ger- 
many, had  become  dissatisfied  with  both,  and 
had  retired  into  a cloister  in  France.  It  was 
really  intended,  although  Starck  had  aban- 
doned Masonry,  to  defend  his  system  of  Spir- 
itual Templarism,  in  opposition  to  that  of  the 
Baron  Von  Hund.  Accordingly,  it  was  an- 
swered in  1786  by  Von  Sprengseisen,  who  was 
an  ardent  friend  and  admirer  of  Von  Hund,  in 
a work  entitled  Anti  Saint  Nicaise,  which  was 
immediately  followed  by  two  other  essays  by 
the  same  author,  entitled  Archimedes,  and 
Scala  Algehraica  (Economica.  These  three 
works  have  become  exceedingly  rare. 

Saint  Paul’s  Church.  As  St.  Paul’s,  the 
Cathedral  Church  of  London,  was  rebuilt  by 


SAINTS 


SALSETTE 


661 


Sir  Christopher  Wren — who  is  called,  in  the 
Book  of  Constitutions  (1738,  p.  107),  the  Grand 
Master  of  Masons — and  some  writers  have  ad- 
vanced the  theory  that  Freemasonry  took  its 
origin  at  the  construction  of  that  edifice.  In 
the  Fourth  Degree  of  Fessler’s  Rite — which 
is  occupied  in  the  critical  examination  of  the 
various  theories  on  the  origin  of  Freemasonry 
— among  the  seven  sources  that  are  consid- 
ered, the  building  of  St.  Paul’s  Church  is  one. 
Nicolai  does  not  positively  assert  the  theory; 
but  he  thinks  it  not  an  improbable  one,  and 
beheves  that  a new  system  of  symbols  was  at 
that  time  invented.  It  is  said  that  there  was, 
before  the  revival  in  1717,  an  old  Lodge  of  St. 
Paul’s;  and  it  is  reasonable  to  suppose  that 
the  Operative  Masons  engaged  upon  the  build- 
ing were  united  with  the  architects  and  men 
of  other  professions  in  the  formation  of  a 
Lodge,  under  the  regulation  which  no  longer 
restricted  the  Institution  to  Operative  Ma- 
sonry. But  there  is  no  authentic  historical 
evidence  that  Freemasonry  first  took  its  rise 
at  the  building  of  St.  Paul’s  Church. 

Saints  John.  The  ^‘Holy  Saints  John,” 
so  frequently  mentioned  in  the  ritual  of  Sym- 
bolic Masonry,  are  St.  John  the  Baptist  and 
St.  John  the  Evangelist,  which  see.  The  origi- 
nal dedication  of  Lodges  was  to  the  “Holy 
St.  John,”  meaning  the  Baptist. 

Saints  John,  Festivals  of.  See  Festivals. 

Saint  Victor,  Louis  Guillemaln  de.  A 
French  Masonic  writer,  who  published,  in 
1781,  a work  in  Adonhiramite  Masonry,  en- 
titled Receuil  Precieux  de  la  Magonnerie  Adon- 
hiramite. This  volume  contained  the  ritual 
of  the  first  four  degrees,  and  was  followed,  in 
1787,  by  another,  which  contained  the  higher 
degrees  of  the  Rite.  If  St.  Victor  was  not  the 
inventor  of  this  Rite,  he  at  least  modified  and 
established  it  as  a working  system,  and,  by  his 
writings  and  his  labors,  gave  to  it  whatever 
popularity  it  at  one  time  possessed.  Subse- 
quent to  the  publication  of  his  Receuil  Pre- 
cieux, he  wrote  his  Origine  de  la  Magonnerie 
Adonhiramite,  a learned  and  interesting  work, 
in  which  he  seeks  to  trace  the  source  of  the 
Masonic  initiation  to  the  mysteries  of  the 
Egyptian  priesthood. 

Sakinat.  The  Divine  presence.  The  She- 
kinah,  which  see. 

Sakti.  The  female  energy  of  Brahma,  of 
Vishnu,  or  especially  of  Siva.  This  lasciv- 
ious worship  was  inculcated  in  the  Tantra 
(“Instrument  of  Faith”),  a Sanskrit  work, 
found  under  various  forms,  and  regarded  by 
its  numerous  Brahmanical  and  other  follow- 
ers as  a “fifth  Veda.” 

Salaam.  The  name  of  the  Arabiig  form  of 
salutation,  which  is  by  bowing  the  head  and 
bringing  the  extended  arms  from  the  sides 
until  the  thumbs  touch,  the  pahns  being  down. 

Saladin.  More  properly  Salah-ed-din, 
Yussuf  ibn  Ajmb,  the  Sultan  of  Egypt  and 
Syria,  in  the  time  of  Richard  Coeur-de-Lion, 
and  the  founder  of  the  Ayubite  dynasty.  As 
the  great  Moslem  hero  of  the  third  Crusade, 
and  the  beau-ideal  of  Moslem  chivalry,  he  is 
one  of  the  most  imposing  characters  presented 


to  us  by  the  history  of  that  period.  Born  at 
Takreit,  1137;  died  at  Damascus,  1193.  In 
his  manhood  he  had  entered  the  service  of 
Noureddin.  He  became  Grand  Vizier  of  the 
Fatimite  Cahf,  and  received  the  title  of  “the 
Victorious  Prince.”  At  Noureddin’s  death, 
Salah-ed-din  combated  the  succession  and  be- 
came the  Sultan  of  Syria  and  Egypt.  For  ten 
succeeding  years  he  was  in  petty  warfare  with 
the  Christians,  until  at  Tiberias,  in  1187,  the 
Christians  were  terribly  punished  for  plun- 
dering a wealthy  caravan  on  its  way  to  Mecca. 
The  King  of  Jerusalem,  two  Grand  Masters, 
and  many  warriors  were  taken  captive,  Je- 
rusalem stormed,  and  many  fortifications  re- 
duced. This  roused  Western  Europe;  the 
Kings  of  France  and  England,  with  a mighty 
host,  soon  made  their  appearance;  they  cap- 
tured Acre  in  1191,  and  Richard  Coeur-de- 
Lion,  with  an  invading  force,  twice  defeated 
the  Sultan,  and  obtained  a treaty  in  1192,  by 
which  the  coast  from  Jaffa  to  Tyre  was  yielded 
to  the  Christians. 

Salah-ed-din  becomes  a prominent  charac- 
ter in  two  of  the  Consistorial  degrees  of  the 
A.  A.  Scottish  Rite,  mainly  exemplifying  the 
universality  of  Masonry. 

Salil,  Francesco.  An  Italian  philosopher 
and  litterateur,  who  was  born  at  Cozenza,  in 
Calabria,  January  1,  1759,  and  died  at  Passy, 
near  Paris,  September,  1832.  He  was  at  one 
time  professor  of  history  and  philosophy  at 
Milan.  He  was  a prolific  writer,  and  the  au- 
thor of  many  works  on  history  and  political 
economy.  He  published,  also,  several  poems 
and  dramas,  and  received,  in  1811,  the  prize 
given  by  the  Lodge  at  Leghorn  for  a Masonic 
essay  entitled  Della  uliltd  della  Franca-Mas- 
soneria  sotto  il  rapporto  Jilantropico  e morale. 

Salix.  A significant  word  in  the  high  de- 
grees, invented,  most  probably,  at  first  for  the 
system  of  the  Council  of  Emperors  of  the  East 
and  West,  and  transferred  to  the  Ancient  and 
Accepted  Scottish  Rite.  It  is  derived,  say  the 
old  French  rituals,  from  the  initials  of  a part  of 
a sentence,  and  has,  therefore,  no  other  mean- 
ing. 

Salle  des  Pas  Perdus.  {The  Hall  of  the 
Lost  Steps.)  The  French  thus  call  the  ante- 
room in  which  visitors  are  placed  before  their 
admission  into  the  Lodge.  The  Germans  call 
it  the  fore-court  iyorhof),  and  sometimes,  like 
the  French,  der  Saal  der  verlornen  Schritte. 
Lenning  says  that  it  derives  its  name  from  the 
fact  that  every  step  taken  before  entrance  into 
the  Fraternity,  or  not  made  in  accordance 
with  the  precepts  of  the  Order,  is  considered  as 
lost. 

Salomonis  Sanctiflcatus  llluminatus, 
Magnus  Jehova.  The  title  of  the  reigning 
Master  or  third  class  of  the  Illuminated  Chap- 
ter according  to  the  Swedish  system. 

Salsette.  An  island  in  the  Bay  of  Bombay, 
celebrated  for  stupendous  caverns  excavatea 
artificially  out  of  the  solid  rock,  with  a labor 
which  must,  says  Mr.  Grose,  have  been  equal 
to  that  of  erecting  the  Pyramids,  and  which 
were  appropriated  to  the  initiations  in  the  An- 
cient Mysteries  of  India. 


662 


SALT 


SAMOTHRACIAN 


Salt.  In  the  Helvetian  ritual  salt  is  added 
to  corn,  wine,  and  oil  as  one  of  the  elements  of 
consecration,  because  it  is  a symbol  of  the  wis- 
dom and  learning  which  should  characterize  a 
Mason’s  Lodge.  When  the  foundation-stone 
of  a Lodge  is  laid,  the  Helvetian  ritual  directs 
that  it  shall  be  sprinkled  with  salt,  and  this 
formula  be  used : “ May  this  undertaking,  con- 
trived by  wisdom,  be  executed  in  strength  and 
adorned  with  beauty,  so  that  it  may  be  a 
house  where  peace,  harmony,  and  brotherly 
love  shall  perpetually  reign.” 

Salutation.  Lenning  says,  that  in  accord- 
ance with  the  usage  of  the  Operative  Masons, 
it  was  formerly  the  custom  for  a strange 
brother,  when  he  visited  a Lodge,  to  bring  to  it 
such  a salutation  as  this:  “From  the  Right 
Worshipful  Brethren  and  Fellows  of  a Right 
Worshipful  and  Holy  Lodge  of  St.  John.” 
The  Enghsh  salutation,  at  the  middle  of  the 
last  century,  was:  “From  the  Right  Worship- 
ful Brothers  and  Fellows  of  the  Right  Wor- 
shipful and  Holy  Lodge  of  St.  John,  from 
whence  I come  and  greet  you  thrice  heartily 
well.”  The  custom  has  become  obsolete,  al- 
though there  is  an  allusion  to  it  in  the  answer 
to  the  question,  “Whence  come  you?”  in  the 
modern  catechism  of  the  Entered  Apprentice’s 
Degree.  But  Lenning  is  incorrect  in  saying 
that  the  salutation  went  out  of  use  after  the 
introduction  of  certificates.  The  salutation 
was,  as  has  been  seen,  in  use  in  the  eighteenth 
century,  and  certificates  were  required  as  far 
back  at  least  as  the  year  1683. 

Salutem.  {Lat.  Health.)  ' When  the  Ro- 
mans wrote  friendly  letters,  they  prefixed 
the  letter  S as  the  initial  of  Salutem,  or  health, 
and  thus  the  writer  expressed  a wish  for  the 
health  of  his  correspondent.  At  the  head  of 
Masonic  documents  we  often  find  this  initial 
letter  thrice  repeated,  thus:  S.‘.  S.\  S.*.,  with 
the  same  signification  of  Health,  Health, 
Health.  It  is  equivalent  to  the  Enghsh  ex- 
pression, “Thrice  Greeting.” 

Salute  Mason.  Among  the  Stone-Masons 
of  Germany,  in  the  Middle  Ages,  a distinction 
was  made  between  the  Grussmaurer  or  Wort- 
maurer,  the  Salute  Mason  or  Word  Mason,  and 
the  Schriftmaurer  or  Letter  Mason.  The  Sa- 
lute Masons  had  signs,  words,  and  other 
modes  of  recognition  by  which  they  could 
make  themselves  known  to  each  other;  while 
the  Letter  Masons,  who  were  also  called  Rne/- 
trager  or  Letter  Bearers,  had  no  niode,  when 
they  visited  strange  Lodges,  of  proving  them- 
selves, except  by  the  certificates  or  written 
testimonials  which  they  brought  with  them. 
Thus,  in  the  “ examination  of  a German  Stone- 
Mason,”  which  has  been  pubhshed  in  Fallon’s 
Mysterien  der  Freimaurerei  (p.  25),  and  copied 
thence  by  Findel,  we  find  these  questions  pro- 
posed to  a visiting  brother,  and  the  answers 
thereto: 

Warden.  Stranger,  are  you  a Letter 
Mason  or  a Salute  Mason? 

^‘Stranger.  I am  a Salute  Mason. 

“Warden.  How  shall  I know  you  to  be  such? 

Stranger.  By  my  salute  and  words  of  my 
mouth.”  {Hist,  of  F.  M.,  p.  659.) 


Samaria.  A city  situated  near  the  center 
of  Palestine,  and  built  by  Omri,  King  of  Israel, 
about  925  b.c.  It  was  the  metropohs  of  the 
kingdom  of  Israel,  or  of  the  ten  tribes,  and 
was,  during  the  exile,  peopled  by  many  Pagan 
foreigners  sent  to  supply  the  place  of  the 
deported  inhabitants.  Hence  it  became  a 
seat  of  idolatry,  and  was  frequently  de- 
nounced by  the  prophets.  (See  Samaritans.) 

Samaritan,  Good.  See  Good  Samaritan. 

Samaritans.  The  Samaritans  were  orig- 
inally the  descendants  of  the  ten  revolted 
tribes  who  had  chosen  Samaria  for  their  me- 
tropolis. Subsequently,  the  Samaritans  were 
conquered  by  the  Assyrians  under  Shal- 
maneser, who  carried  the  greater  part  of  the 
inhabitants  into  captivity,  and  introduced 
colonies  in  their  place  from  Babylon,  Cultah, 
Aya,  Hamath,  and  Sepharvaim.  These  col- 
onists, who  assumed  the  name  of  Samaritans, 
brought  with  them  of  course  the  idolatrous 
creed  and  practises  of  the  region  from  which 
they  emigrated.  The  Samaritans,  therefore, 
at  the  time  of  the  rebuilding  of  the  second 
Temple,  were  an  idolatrous  race,  and  as  such 
abhorrent  to  the  Jews.  Hence,  when  they 
asked  permission  to  assist  in  the  pious  work 
of  rebuilding  the  Temple,  Zerubbabel,  with  the 
rest  of  the  leaders,  rephed,  “ Ye  have  nothing 
to  do  with  us  to  build  a house  unto  our  God; 
but  we  ourselves  together  will  build  unto  the 
Lord  God  of  Israel,  as  King  Cyrus,  the  king  of 
Persia,  has  commanded  us.” 

Hence  it  was  that,  to  avoid  the  possibility 
of  these  idolatrous  Samaritans  polluting  the 
holy  work  by  their  cooperation,  Zerubbabel 
found  it  necessary  to  demand  of  every  one  who 
offered  himself  as  an  assistant  in  the  under- 
taking that  he  should  give  an  accurate  account 
of  his  lineage,  and  prove  himself  to  have  been 
a descendant  (which  no  Samaritan  could  be) 
of  those  faithful  Giblemites  who  worked  at  the 
building  of  the  first  Temple. 

There  v/ere  many  points  of  religious  differ- 
ence between  the  Jews  and  the  Samaritans. 
One  was,  that  they  denied  the  authority  of 
any  of  the  Scriptures  except  the  Pentateuch; 
another  was  that  they  asserted  that  it  was  on 
Mount  Gerizim,  and  not  on  Mount  Moriah, 
that  Melchizedek  met  Abraham  when  return- 
ing from  the  slaughter  of  the  kings,  and  that 
here  also  he  came  to  sacrifice  Isaac,  whence 
they  paid  no  reverence  to  Moriah  as  the  site  of 
the  “Holy  House  of  the  Lord.”  A few  of  the 
sect  still  remain  at  Nabulus.  They  do  not 
exceed  one  hundred  and  fifty.  They  have  a 
high  priest,  and  observe  all  the  feasts  of  the 
ancient  Jews,  and  especially  that  of  the  Pass- 
over,  which  they  keep  on  Mount  Gerizim  with 
all  the  formalities  of  the  ancient  rites. 

Samothracian  Mysteries.  The  Myster- 
ies of  the  Cabiri  are  sometimes  so  called  be- 
cause the  principal  seat  of  their  celebration 
was  in  the  island  of  Samothrace.  “I  ask,” 
says  Voltaire  {Diet.  Phil.),  “who  were  these 
Hierophants,  these  sacred  Freemasons,  who 
celebrated  their  Ancient  Mysteries  of  Samo- 
thracia,  and  whence  came  they  and  their  goda 
Cabiri?”  {See  Cabiric  Mysteries.) 


SANCTUARY 


SARSENA 


663 


Sanctuary.  The  Holy  of  Holies  in  the 
Temple  of  Solomon.  (See  Holy  of  Holies.) 

Sanctum  Sanctorum.  Latin  for  Holy  of 
Holies,  which  see. 

Sandaiphon.  In  the  Rabbinical  system 
of  Angelology,  one  of  the  three  angels  who  re- 
ceive the  prayers  of  the  Israelites  and  weave 
crowns  from  them.  Longfellow  availed  him- 
self of  this  idea  in  one  of  his  most  beautiful 
poems. 

Sandwich  Islands.  Freemasonry  was 
first  introduced  into  those  far  islands  of  the 
Pacific  by  the  Grand  Orient  of  France,  which 
issued  a Dispensation  for  the  establishment 
of  a Lodge  about  1848,  or  perhaps  earlier;  but 
it  was  not  prosperous,  and  soon  became  dor- 
mant. In  1852,  the  Grand  Lodge  of  Califor- 
nia granted  a Warrant  to  Hawaiian  Lodge, 
No.  21,  on  its  register  at  Honolulu.  Royal 
Arch  and  Templar  Masonry  have  both  been 
since  introduced.  Honolulu  Chapter  was  es- 
tablished in  1859,  and  Honolulu  Commandery 
in  1871. 

San  Graal.  Derived,  probably,  from  the 
old  French,  sang  real,  the  true  blood ; although 
other  etymologies  have  been  proposed.  The 
San  Graal  is  represented,  in  legendary  history, 
as  being  an  emerald  dish  in  which  our  Lord 
had  partaken  of  the  last  supper.  Joseph  of 
Arimathea,  having  further  sanctified  it  by  re- 
ceiving into  it  the  blood  issuing  from  the  five 
wounds,  afterward  carried  it  to  England. 
Subsequently  it  disappeared  in  consequence 
of  the  sins  of  the  land,  and  was  long  lost  sight 
of.  When  Merlin  established  the  Knights  of 
the  Round  Table,  he  told  them  that  the  San 
Graal  should  be  discovered  by  one  of  them, 
but  that  he  only  could  see  it  who  was  without 
sin.  One  day,  when  Arthur  was  holding  a 
high  feast  with  his  Knights  of  the  Round 
Table,  the  San  Graal  suddenly  appeared  to 
him  and  to  all  his  chivalry,  and  then  as  sud- 
denly disappeared.  The  consequence  was 
that  all  the  knights  took  upon  them  a solemn 
vow  to  seek  the  Holy  Dish.  ‘‘The  quest  of 
the  San  Graal”  became  one  of  the  most  prom- 
inent myths  of  what  has  been  called  the  Ar- 
thuric  cycle.  The  old  French  romance  of  the 
Morte  d’ Arthur,  which  was  published  by  Cax- 
ton  in  1485,  contains  the  adventures  of  Sir 
Galahad  in  search  of  the  San  Graal.  There 
are  several  other  romances  of  which  this  won- 
derful vessel,  invested  with  the  most  marvel- 
ous properties,  is  the  subject.  The  quest  of  the 
San  Graal  very  forcibly  reminds  us  of  the 
seai'ch  for  the  Lost  Word.  The  symbolism  is 
recisely  the  same — the  loss  and  the  recovery 
eing  but  the  lesson  of  death  and  eternal  life 
— so  that  the  San  Graal  in  the  Arthurian 
myth,  and  the  Lost  Word  in  the  Masonic 
legend,  seem  to  be  identical  in  object  and  de- 
sign. Hence  it  is  not  surprising  that  a F rench 
writer,  M.  de  Caumont,  should  have  said 
(Bulletin  Monument,  p.  129)  that  “the  poets 
of  the  twelfth  and  fourteenth  centuries,  who 
composed  the  romances  of  the  Round  Table, 
made  Joseph  of  Arimathea  the  chief  of  a 
military  and  religious  Freemasonry.” 

Sanhedrim.  The  highest  judicial  tribunal 


among  the  Jews.  It  consisted  of  seventy- 
two  persons  besides  the  high  priest.  It  is  sup- 
posed to  have  originated  with  Moses,  who  in- 
stituted a council  of  seventy  on  the  occasion 
of  a rebellion  of  the  Israelites  in  the  wilderness. 
The  room  in  which  the  Sanhedrim  met  was  a 
rotunda,  hah  of  which  was  built  without  the 
Temple  and  half  within,  the  latter  part  being 
that  in  which  the  judges  sat.  The  Nasi,  or 
prince,  who  was  generally  the  high  priest,  sat 
on  a throne  at  the  end  of  the  hall;  his  deputy, 
called  Ab-beth-din,  at  his  right  hand ; and  the 
subdeputy,  or  Chacan,  at  his  left;  the  other 
senators  being  ranged  in  order  on  each  side. 
Most  of  the  members  of  this  council  were 
priests  or  Levites,  though  men  in  private  sta- 
tions of  life  were  not  excluded. 

According  to  the  English  system  of  the 
Royal  Arch,  a Chapter  of  Royal  Arch  Masons 
represents  the  Sanhedrim,  and  therefore  it  is  a 
rule  that  it  shall  never  consist  of  more  than 
seventy-two  members,  although  a smaller 
number  is  competent  to  transact  any  busi- 
ness. This  theory  is  an  erroneous  one,  for 
in  the  time  of  Zerubbabel  there  was  no  Sanhe- 
drim, that  tribunal  having  been  first  estab- 
lished after  the  Macedonian  conquest.  The 
place  in  the  Temple  where  the  Sanhedrim  met 
was  called  “Gabbatha,”  or  the  “Pavement”; 
it  was  a room  whose  floor  was  formed  of  orna- 
mental square  stones,  and  it  is  from  this  that 
the  Masonic  idea  has  probably  arisen  that  the 
floor  of  the  Lodge  is  a tessellated  or  mosaic 
pavement. 

Saplcole,  The.  Thory  (ActaLat.,  i.,  339) 
says  that  a degree  by  this  name  is  cited  in  the 
nomenclature  of  Fustier,  and  is  also  found  in 
the  collection  of  Viany. 

Sapphire.  Hebrew,  The  second 

stone  in  the  second  row  of  the  high  priest’s 
breastplate,  and  was  appropriated  to  the  tribe 
of  Naphtali.  The  chief  priest  of  the  Egyp- 
tians wore  round  his  neck  an  image  of  truth 
and  justice  made  of  sapphire. 

Saracens.  Although  originally  only  an 
Arab  tribe,  the  word  Saracens  was  afterward 
applied  to  all  the  Arabs  who  embraced  the 
tenets  of  Mohammed.  The  Crusaders  espe- 
cially designated  as  Saracens  those  Moham- 
medans who  had  invaded  Europe,  and  whose 
possession  of  the  Holy  Land  gave  rise  not  only 
to  the  Crusades,  but  to  the  organization  of  the 
military  and  religious  orders  of  Templars  and 
Hospitalers,  whose  continual  wars  with  the 
Saracens  constitute  the  most  important  chap- 
ters of  the  history  of  those  times. 

Sardinia.  Freemasonry  was  introduced 
into  this  kingdom  in  1737.  (Rebold,  Hist,  des 
Trois  Grandes  Loges,  p.  686.) 

Sardius.  Hebrew,  DIN,  Odem.  The  first 
stone  in  the  first  row  of  the  high  priest’s 
breastplate.  It  is  a species  of  carnelian  of  a 
blood-red  color,  and  was  appropriated  to  the 
tribe  of  Reuben. 

Sarsena.  A pretended  exposition  of  Free- 
masonry, published  at  Baumberg,  Germany, 
in  1816,  under  the  title  of  “Sarsena,  or  the  Per- 
fect Architect,”  created  a great  sensation  at 
the  time  among  the  initiated  and  the  profane. 


664 


SASH 


SCALD 


It  professed  to  contain  the  history  of  the  origin 
of  the  Order,  and  the  various  opinions  upon 
what  it  should  be,  “faithfully  described  by  a 
true  and  perfect  brother,  and  extracted  from 
the  papers  which  he  left  behind  him.’'  Like 
all  other  expositions,  it  contained,  as  Gadicke 
remarks,  very  little  that  was  true,  and  of  that 
which  was  true  nothing  that  had  not  been  said 
before. 

Sash.  The  old  regulation  on  the  subject 
of  wearing  sashes  in  a procession  is  in  the  fol- 
lowing words:  “None  but  officers,  who  must 
always  be  Master  Masons,  are  permitted  to 
wear  sashes;  and  this  decoration  is  only  for 
particular  officers . ” In  this  country  the  wear- 
ing of  the  sash  appears,  very  properly,  to  be 
confined  to  the  W.\  Master,  as  a distinctive 
badge  of  his  office. 

The  sash  is  worn  by  all  the  companions  of 
the  Royal  Arch  Degree,  and  is  of  a scarlet 
color,  with  the  words  “Holiness  to  the  Lord” 
inscribed  upon  it.  These  were  the  words  placed 
upon  the  miter  of  the  high  priest  of  the  Jews. 

In  the  Ancient  and  Accepted  Scottish  Rite, 
the  white  sash  is  a decoration  of  the  Thirty- 
third  Degree.  A recent  decree  of  the  Supreme 
Council  of  the  Southern  Jurisdiction  confines 
its  use  to  honorary  members,  while  active 
members  only  wear  the  collar. 

The  sash,  or  scarf,  is  analogous  to  the  Zen- 
nar,  or  sacred  cord,  which  was  placed  upon  the 
candidate  in  the  initiation  into  the  mysteries 
of  India,  and  which  every  Brahman  was  com- 
pelled to  wear.  This  cord  was  woven  with 
great  solemnity,  and  being  put  upon  the  left 
shoulder,  passed  over  to  the  right  side  and 
hung  down  as  low  as  the  fingers  could  reach. 

Saskatchewan.  The  Brethren  of  the 
Province  of  Saskatchewan  assembled  at  Re- 
gina on  the  10th  day  of  August,  1906,  and  for- 
mally resolved  themselves  into  the  “ Grand 
Lodge  of  Saskatchewan.”  Twenty-five  lodges 
out  of  twenty-eight’  located  in  the  Province 
were  represented.  M.  W.  Bro.  H.  H.  Camp- 
kin  was  elected  Grand  Master  and  was  in- 
stalled by  M.  W.  Bro.  McKenzie,  Grand 
Master  of  Manitoba. 

Sastra.  One  of  the  sacred  books  of  the 
Hindu  law. 

Sat  B’hai,  Royal  Oriental  Order  of  the. 

Said  to  have  originated  in  India,  and  so 
named  after  a bird  held  sacred  by  the  Hindus, 
whose  flight,  invariably  in  sevens,  has  obtained 
for  the  Society  the  appellation  of  the  “Seven 
Brethren,”  hence  the  name.  It  embosoms 
seven  degrees — Arch  Censor,  Arch  Courier, 
Arch  Minister,  Arch  Herald,  Arch  Scribe, 
Arch  Auditor,  and  Arch  Mute.  It  promises 
overmuch. 

The  figure  in  opposite  column  is  termed  the 
Mystery  of  the  Apex. 

Satrap.  The  title  given  by  the  Greek 
writers  to  the  Persian  governors  of  provinces 
before  Alexander’s  conquest.  It  is  from  the 
Persian  word  satrab.  The  authorized  version 
calls  them  the  “kings  lieutenants”:  the 
Hebrew,  achashdarpenim,  which  is  doubtless  a 
Persian  word  Hebraized.  It  was  these  satraps 
who  gave  the  Jews  so  much  trouble  in  the 


rebuilding  of  the  Temple.  They  are  alluded 
to  in  the  congeneric  degrees  of  Companion  of 
the  Red  Cross  and  Prince  of  Jerusalem. 

Savalette  de  Langes.  Founder  of  the 
Rite  of  Philalethes  at  Paris,  in  1773.  He 
was  also  the  President  and  moving  spirit 
of  the  Masonic  Congress  at  Paris,  which  met 
in  1785  and  1787  for  the  purpose  of  discussing 
many  important  points  m reference  to  Free- 
masonry. The  zeal  and  energy  of  Savalette 
de  Langes  had  succeeded  in  collecting  for  the 
Lodge  of  the  Philalethes  a valuable  cabinet 
of  natural  history  and  a library  containing 
many  manuscripts  and  documents  of  great 
importance.  His  death,  which  occurred  soon 


after  the  beginning  of  the  French  Revolution, 
and  the  political  troubles  that  ensued,  caused 
the  dispersion  of  the  members  and  the  loss  of 
a great  part  of  the  collection.  The  remnant 
subsequently  came  into  the  possession  of  the 
Lodges  of  St.  Alexander  of  Scotland,  and  of 
the  Social  Contrat,  which  constituted  the 
Philosophic  Scottish  Rite, 

Saxony.  The  first  Masonic  Lodge  in 
Saxony  appeared  at  Dresden,  in  1738; 
within  four  years  thereafter  two  others  had 
been  established  in  Leipzig  and  Altenburg. 
The  Grand  Lodge  was  formed  in  1811. 

Sayer,  Anthony.  At  the  revival  in  1717, 
“Mr.  Antony  Sayer,  gentleman,”  was  elected 
Grand  Master.  {Constitutions,  1738,  p.  110.) 
He  was  succeeded  in  the  next  year  by  George 
Payne,  Esq.  In  1719,  he  was  appointed 
Senior  Grand  Warden  by  Grand  Master 
Desaguliers.  Afterward  he  fell  into  bad 
circumstances  and  in  1730  a sum  of  £15  was 
granted  to  him  by  Grand  Lodge,  followed 
by  a further  grant  of  £2.2.0  in  1741.  In 
December,  1730,  a complaint  was  made  to 
Grand  Lodge  of  some  irregular  conduct  on 
his  part,  and  he  was  acquitted  of  the  charge, 
whatever  it  was,  but  told  to  do  nothing  so 
irregular  for  the  future.  When  he  died, 
either  late  in  1741  or  early  in  1742,  he  was 
Tiler  of  what  is  now  the  Old  King’s  Arms 
Lodge,  No.  28.  A portrait  of  him  by  High- 
more,  the  celebrated  painter,  is  in  existence, 
mezzotinto  copies  of  which  are  not  uncom- 
mon. [E.  L.  H.] 

Scald  Mlserables.  A name  given  to  a 
set  of  persons  who,  in  1741,  formed  a mock 
procession  in  derision  of  the  Freemasons. 
Sir  John  Hawkins,  speaking,  in  his  Lije  of 


SCALD 


SCALD 


665 


Johnson  (p.  336),  of  Paul  Whitehead,  says: 
“In  concert  with  one  Carey,  a surgeon,  he 
lanned  and  exhibited  a procession  along  the 
trand  of  persons  on  foot  and  on  horseback, 
dressed  for  the  occasion,  carrying  mock  en- 
signs and  the  symbols  of  Freemasonry;  the 
design  of  which  was  to  expose  to  laughter  the 
insignia  and  ceremonies  of  that  mysterious 
institution;  and  it  was  not  until  thirty  years 
afterward  that  the  Fraternity  recovered  from 
the  disgrace  which  so  ludicrous  a representa- 
tion had  brought  on  it.’’  The  incorrectness 
of  this  last  statement  will  be  evident  to  all 
who  are  acquainted  with  the  successful  prog- 
ress made  by  Freemasonry  between  the  years 
1741  and  1771,  during  which  time  Sir  John 
Hawkins  thinks  that  it  was  languishing 
under  the  blow  dealt  by  the  mock  procession 
of  the  Scald  Miserables. 

A better  and  fuller  account  is  contained 
in  the  London  Daily  Post  of  March  20, 
1741.  “Yesterday,  some  mock  Freemasons 
marched  through  Pall  Mall  and  the  Strand 
as  far  as  Temple  Bar  in  procession;  first 
went  fellows  oji  jackasses,  with  cows’  horns 
in  their  hands;  then  a kettle-drummer  on 
a jackass,  having  two  butter  firkins  for 
kettle-drums;  then  followed  two  carts  drawn 
by  jackasses,  having  in  them  the  stewards 
with  several  badges  of  their  order;  then  came 
a mourning-coach  drawn  by  six  horses,  each 
of  a different  color  and  size,  in  which  were 
the  Grand  Master  and  Wardens;  the  whole 
attended  by  a vast  mob.  They  stayed  with- 
out Temple  Bar  till  the  Masons  came  by, 
and  paid  their  compliments  to  them,  who 
returned  the  same  with  an  agreeable  humor 
that  possibly  disappointed  the  witty  contriver 
of  this  mock  scene,  w^hose  misfortune  is  that, 
though  he  has  some  wit,  his  subjects  are  gener- 
ally so  ill  chosen  that  he  loses  by  it  as  many 
friends  as  other  people  of  more  judgment  gain.’’ 

April  27th,  being  the  day  of  the  annual 
feast,  “a  number  of  shoe-cleaners,  chim- 
ney-sweepers, etc.,  on  foot  and  in  carts,  with 
ridiculous  pageants  carried  before  them, 
w'ent  in  procession  to  Temple  Bar,  by  way 
of  jest  on  the  Freemasons.”  A few  daj's 
afterward,  says  the  same  journal,  “several 
of  the  Mock  Masons  vrere  taken  up  by  the 
constable  empowered  to  impress  men  for 
his  Majesty’s  service,  and  confined  until 
they  can  be  examined  by  the  justices.” 

It  w-as,  as  Hone  remarks  (Anc.  Myst., 
p.  242),  very  common  to  indulge  in  satirical 
pageants,  which  were  accommodated  to  the 
amusement  of  the  vulgar,  and  he  mentions 
this  procession  as  one  of  the  kind.  A plate 
of  the  mock  procession  was  engraved  by 
A.  Benoist,  a drawing-master,  under  the 
title  of  “A  Geometrical  View  of  the  Grand 
Procession  of  the  Scald  Miserable  Masons, 
designed  as  they  were  drawn  up  over  against 
Somerset  House  in  the  Strand,  on  the  27th 
day  of  April,  Anno  1742.”  Of  this  plate 
there  is  a copy  in  Clavel’s  Histoire  Pittoresque. 
With  the  original  plate  Benoist  published  a 
key,  as  follows,  which  perfectly  agrees  with 
the  copy  of  the  plate  in  Clavel: 


“No.  1.  The  grand  Sword-Bearer,  or  Ty- 
ler, carrying  the  Swoard  of  State,  (a  pres- 
ent of  Ishmael  Abiff  to  old  Hyram,  King 
of  the  Saracens,)  to  his  Grace  of  Wattin, 
Grand  Master  of  the  Holy  Lodge  of  St. 
John  of  Jerusalem  in  Clerkenwell.  2.  Ty- 
lers or  Guarders.  3.  Grand  Chorus  of  Instru- 
ments. 4.  The  Stew'ards,  in  three  Gutt- 
carts  drawn  by  Asses.  5.  Two  famous 
Pillars.  6.  Three  great  Lights:  the  Sun, 
Hieroglyphical,  to  rule  the  Day;  the  Moon, 
Emblematical,  to  rule  the  Night;  a Master 
Mason,  Political,  to  rule  his  Lodge.  7. 
The  Entered  Prentice’s  Token.  8.  The  let- 
ter G,  famous  in  Masonry  for  differencing 
the  Fellow  Craft’s  Lodge  from  that  of 
Prentices.  9.  The  Funeral  of  a Grand 
Master  according  to  the  Rites  of  the  Order, 
with  the  Fifteen  loving  Brethren.  10.  A 
Master  Mason’s  Lodge.  11.  Grand  Band 
of  Musick.  12.  Two  Trophies;  one  being 
that  of  a Black-shoe  Boy  and  a Sink  Boy, 
the  other  that  of  a Chimney-Sweeper.  13. 
The  Equipage  of  the  Grand  Master,  all  the 
Attendants  wearing  Mystical  Jewells.” 

The  historical  mock  procession  of  the  Scald 
Miserables  was,  it  thus  appears,  that  which 
occurred  on  April  27th,  and  not  the  preceding 
one  of  March  20th,  which  may  have  been  only 
a feeler,  and  having  been  well  received  by 
the  populace  there  might  have  been  an  en- 
couragement for  its  repetition.  But  it  was 
not  so  popular  with  the  higher  classes,  who 
felt  a respect  for  Freemasonry,  and  were 
unwilling  to  see  an  indignity  put  upon  it. 
A writer  in  the  London  Freemasons’  Magazine 
(1858,  I.,  875)  says:  “The  contrivers  of  the 
mock  procession  were  at  that  time  said  to 
be  Paul  Whitehead,  Esq.,  and  his  intimate 
friend  (whose  real  Christian  name  was 
Esquire)  Carey,  of  Pall  Mall,  surgeon  to  Fred- 
erick, Prince  of  Wales.  The  city  officers 
did  not  suffer  this  procession  to  go  through 
Temple  Bar,  the  common  r^ort  then  being 
that  its  real  interest  was  to  affront  the  annual 
procession  of  the  Freemasons.  The  Prince 
was  so  much  offended  at  this  piece  of  ridicule, 
that  he  immediately  removed  Carey  from 
the  office  he  held  under  him.” 

Smith  ( Use  and  Abuse  of  Freemas.,  p.  78) 
says  that  “about  this  time  (1742)  an  order 
was  issued  to  discontinue  all  public  proces- 
sions on  feast  days,  on  account  of  a mock 
procession  which  had  been  planned,  at  a 
considerable  expense,  by  some  prejudiced 
persons,  with  a view  to  ridicule  these  pub- 
lic cavalcades.”  Smith  is  not  altogether 
accurate.  There  is  no  doubt  that  the  ulti- 
mate effect  of  the  mock  procession  was  to 
put  an  end  to  what  was  called  “the  march 
of  procession”  on  the  feast  day,  but  that 
effect  did  not  show  itself  until  1747,  in 
which  year  it  was  resolved  that  it  should  in 
future  be  discontinued.  {Constitutions,  1756, 
p.  248.)* 


* On  the  subject  of  these  mock  processions 
there  is  an  article  by  Dr.  W.  J.  Chetwode 
Crawley  in  Ars  Quaiuor  Coronatorum,  vol.  18, 


6G6 


SCALES 


SCHAW 


Scales,  Pair  of.  “Let  me  be  weighed 
in  an  even  balance,”  said  Job,  “that  God 
may  know  mine  integrity”;  and  Solomon 
says  that  “a  false  balance  is  abomination 
to  the  Lord,  but  a just  weight  is  his  delight.” 
So  we  find  that  among  the  ancients  a balance, 
or  pair  of  scales,  was  a well-known  recognized 
symbol  of  a strict  observation  of  justice  and 
fair  dealing.  This  symbolism  is  also  recog- 
nized in  Masonry,  and  hence  in  the  degree  of 
Princes  of  Jerusalem,  the  duty  of  which 
is  to  administer  justice  in  the  inferior  de- 
grees, a pair  of  scales  is  the  most  important 
symbol. 

Scallop-Shell.  The  scallop-shell,  the  staff, 
and  sandals  form  a part  of  the  costume  of 
a Masonic  Einights  Templar  in  his  character 
as  a Pilgrim  Penitent.  Shakespeare  makes 
Ophelia  sing — 

“And  how  shall  I my  true  love  know 
From  any  other  one? 

O,  by  his  scallop-shell  and  staff. 

And  by  his  sandal  shoon!’’ 

The  scallop-shell  was  in  the  Middle  Ages 
the  recognized  badge  of  a pilgrim;  so  much 
so,  that  Dr.  Clarke  {Travels,  ii.,  538)  has  been 
led  to  say:  “It  is  not  easy  to  account  for  the 
origin  of  the  shell  as  a badge  worn  by  the 
pilgrims,  but  it  decidedly  refers  to  much 
earlier  Oriental  customs  than  the  journeys  of 
Christians  to  the  Holy  Land,  and  its  history 
will  probably  be  found  in  the  mythology  of 
eastern  nations.”  He  is  right  as  to  the  ques- 
tion of  antiquity,  for  the  shell  was  an  ancient 
symbol  of  the  Syrian  goddess  Astarte,  Venus 
Pelagia,  or  Venus  rising  from  the  sea.  But 
it  is  doubtful  whether  its  use  by  pilgrims  is 
to  be  traced  to  so  old  or  so  Pagan  an  au- 
thority. Strictly,  the  scallop-shell  was  the 
badge  of  pilgrims  visiting  the  shrine  of  St. 
James  of  Compostella,  and  hence  it  is  called 
by  naturalists  the  pectcn  Jacohceus — the 
comb  shell  of  St.  James.  Fuller  {Ch.  Hist., 
ii.,  228)  says:  “All  pilgrims  that  visit  St. 
James  of  Compostella  in  Spain  returned 
thence  obsili  conchis,  ‘all  beshelled  about’ 
on  their  clothes,  as  a religious  donative 
there  bestowed  upon  them.”  Pilgrims  were, 
in  fact,  in  Medieval  times  distinguished  by 
the  peculiar  badge  which  they  wore,  as 
designating  the  shrine  which  they  had  visited. 
Thus  pilgrims  from  Rome  wore  the  keys, 
those  from  St.  James  the  scallop-shell,  and 
those  from  the  Holy  Land  palm  branches, 
whence  such  a pilgrim  was  sometimes  called 
a palmer.  But  this  distinction  was  not  always 
rigidly  adhered  to,  and  pilgrims  from  Pales- 
tine frequently  wore  the  shell.  At  first  the 
shell  was  sewn  on  the  cloak,  but  afterward 
transferred  to  the  hat;  and  while,  in  the 
beginning,  the  badge  was  not  assumed  until 
the  pilgrimage  was  accomplished,  eventually 
pilgrims  began  to  wear  it  as  soon  as  they  had 
taken  their  vow  of  pilgrimage,  and  before  they 
had  commenced  their  journey. 

Both  of  these  changes  have  been  adopted 
in  the  Templar  ritual.  The  pilgrim,  although 
symbolically  making  his  pilgrimage  to  the 


Holy  Sepulcher  in  Palestine,  adopts  the  shell 
more  properly  belonging  to  the  pilgrimage 
to  Compostella;  and  adopts  it,  too,  not  after 
his  visit  to  the  shrine,  but  as  soon  as 
he  has  assumed  the  character  of  a pilgrim, 
which,  it  will  be  seen  from  what  has  been 
said,  is  historically  correct,  and  in  accord- 
ance with  the  later  practise  of  Medieval  pil- 
grims. 

Scarlet.  See  Red. 

Scenic  Representations.  In  the  Ancient 
Mysteries  scenic  representations  were  em- 
ployed to  illustrate  the  doctrines  of  the 
resurrection,  which  it  was  their  object  to 
inculcate.  Thus  the  allegory  of  the  initia- 
tion was  more  deeply  impressed,  by  being 
brought  vividly  to  the  sight  as  well  as  to  the 
mind  of  the  aspirant.  Thus,  too,  in  the 
religious  mysteries  of  the  Middle  Ages,  the 
moral  lessons  of  Scripture  were  dramatized 
for  the  benefit  of  the  people  who  beheld 
them.  The  Christian  virtues  and  graces 
often  assumed  the  form  of  personages  in  these 
religious  plays,  and  fortitude,  prudence, 
temperance,  and  justice  appeared  before  the 
spectators  as  living  and  acting  beings,  in- 
culcating by  their  actions  and  by  the  plot 
of  the  drama  those  lessons  which  would 
not  have  been  so  well  received  or  so  thoroughly 
understood,  if  given  merely  in  a didactic 
form.  ^ The  advantage  of  these  scenic  repre- 
sentations, consecrated  by  antiquity  and 
tested  by  long  experience,  is  well  exemplified 
in  the  ritual  of  the  Third  Degree  of  Masonry, 
where  the  dramatization  of  the  great  legend 
gives  to  the  initiation  a singular  force  and 
beauty.  It  is  surprising,  therefore,  that  the 
English  system  never  adopted,  or,  if  adopted, 
speedily  discarded,  the  drama  of  the  Third 
Degree,  but  gives  only  in  the  form  of  a narra- 
tive what  the  American  system  more  wisely 
and  more  usefully  presents  by  living  action. 
Throughout  America,  in  every  State  except- 
ing Pennsylvania,  the  initiation  into  the  Third 
Degree  constitutes  a scenic  representation. 
The  latter  State  alone  preserves  the  less  im- 
pressive didactic  method  of  the  English 
system.  The  rituals  of  the  Continent  of 
Europe  pursue  the  same  scenic  form  of  in- 
itiation, and  it  is  therefore  most  probable 
that  this  was  the  ancient  usage,  and  that 
the  present  English  ritual  is  of  compara- 
tively recent  date. 

Scepter.  An  ensign  of  sovereign  au- 
thority, and  hence  carried  in  several  of 
the  high  degrees  by  officers  who  represent 
kings. 

Schaw  Manuscript.  This  is  a code  of 
laws  for  the  government  of  the  Operative 
Masons  of  Scotland,  drawn  up  by  William 
Schaw,  the  Master  of  the  Work  to  James  VI. 
It  bears  the  following  title:  “The  Statutis 
and  Ordinanceis  to  be  obseruit  be  all  the 
Maister-Maissounis  within  this  realme  sett 
down  be  Williame  Schaw,  Maister  of  Wark 
to  his  Maieste  and  generall  Wardene  of  the 
said  Craft,  with  the  consent  of  the  Maisteris 
efter  specite.”  As  will  be  perceived  by  this 
title,  it  is  in  the  Scottish  dialect.  It  is  written 


SCHAW 


SCHAW 


667 


on  paper,  and  dated  XXVIII  December, 
1598.  Although  containing  substantially  the 
general  regulations  which  are  to  be  found  in 
the  English  manuscripts,  it  differs  materially 
from  them  in  many  particulars.  Masters, 
Fellow-Crafts,  and  Apprentices  are  spoken 
of,  but  simply  as  gradations  of  rank,  not  as 
degrees,  and  the  word  “Ludge’’  or  Lodge 
is  constantly  used  to  define  the  place  of 
meeting.  The  government  of  the  Lodge 
was  vested  in  the  Warden,  Deacons,  and 
Masters,  and  these  the  Fellow-Crafts  and 
Apprentices  were  to  obey.  The  highest 
officer  of  the  Craft  is  called  the  General 
Warden.  The  Manuscript  is  in  possession 
of  the  Lodge  of  Edinburgh,  but  has  several 
times  been  published — first  in  the  Laws  and 
Constitutions  of  the  Grand  Lodge  of  Scotland, 
in  1848;  then  in  the  American  edition  of  that 
work,  published  by  Dr.  Robert  Morris,  in 
the  ninth  volume  of  the  Universal  Masonic 
Library;  afterward  by  W.  A.  Laurie,  in  1859, 
in  his  History  of  Freemasonry  and  the  Grand 
Lodge  of  Scotland;  D.  Murray  Lyon  in  Hist, 
of  the  Lodge  of  Edinburgh  gives  a transcript 
and  the  last  part  in  facsimile;  and  lastly,  by 
W.  J.  Hughan,  in  his  Unpublished  Records 
of  the  Craft. 

Schaw,  William.  A name  which  is 
intimately  connected  with  the  history  of 
Freemasonry  in  Scotland.  For  the  partic- 
ulars of  his  life,  we  are  principally  indebted 
to  the  writer  (said  to  have  been  Sir  David 
Brewster,  Lyon’s  Hist,  of  Lodge  of  Edinburgh, 
p.  55)  of  “Appendix  Q.  2,”  in  the  Constitutions 
of  the  Grand  Lodge  of  Scotland  (1848). 

William  Schaw  was  born  in  the  year 
1550,  and  was  probably  a son  of  Schaw  of 
Sauchie,  in  the  shire  of  Clackmannon.  He 
appears  from  an  early  period  of  life  to  have 
been  connected  with  the  royal  household. 
In  proof  of  this  we  may  refer  to  his  signature 
attached  to  the  original  parchment  deed 
of  the  National  Covenant,  which  was  signed 
by  King  James  VI.  and  his  household  at  the 
Palace  of  Holyrood,  28th  January,  1580-1. 
In  1584,  Schaw  became  successor  to  Sir  Robert 
Drummond,  of  Carnock,  as  Master  of  Works. 
This  high  official  appointment  placed  under 
his  superintendence  all  the  royal  buildings 
and  palaces  in  Scotland;  and  in  the  Treasurer’s 
accounts  of  a subsequent  period  various  sums 
are  entered  as  having  been  paid  to  him  in 
connection  with  these  buildings  for  im- 
provements, repairs,  and  additions.  Thus, 
in  September,  1585,  the  sum  of  £315  was 
paid  “to  William  Schaw,  his  Majestic’ s 
Maister  of  Wark,  for  the  reparation  and 
mending  of  the  Castell  of  Striueling,”  and 
in  May,  1590,  £400,  by  his  Majesty’s  precept, 
was  “ delyverit  to  William  Schaw,  the  Maister 
of  Wark,  for  reparation  of  the  hous  of  Dum- 
fermling,  befoir  the  Queen’s  Majestie  passing 
thairto.” 

Sir  James  Melville,  in  his  Memoirs,  men- 
tions that,  being  appointed  to  receive  the 
three  Danish  Ambassadors  who  came  to  Scot- 
land in  1585  (with  overtures  for  an  alliance 
with  one  of  the  daughters  of  Frederick  II.), 


he  requested  the  king  that  two  other  persons 
might  be  joined  with  him,  and  for  this  purpose 
he  named  Schaw  and  James  Meldrum,  of 
Seggie,  one  of  the  Lords  of  Session.  It  further 
appears  that  Schaw  had  been  employed  in 
various  missions  to  France.  He  accompanied 
James  VI.  to  Denmark  in  the  winter  of  1589, 
previous  to  the  king’s  marriage  with  the 
Princess  Anna  of  Denmark,  which  was  cele- 
brated at  Upslo,  in  Norway,  on  the  23d  of 
November.  The  king  and  his  attendants 
remained  during  the  winter  season  in  Den- 
mark, but  Schaw  returned  to  Scotland  on  the 
16th  of  March,  1589-90,  for  the  purpose  of 
making  the  necessary  arrangements  for  the 
reception  of  the  wedding-party.  Schaw 
brought  with  him  a paper  subscribed  by  the 
king,  containing  the  “Ordour  set  down  be 
his  Majestie  to  be  effectuat  be  his  Hienes 
Secreit  Counsall,  and  preparit  agane  his 
Majestie’s  returne  in  Scotland,”  dated  in 
February,  1589-90.  The  king  and  his  royal 
bride  arrived  in  Leith  on  the  1st  of  May, 
and  remained  there  six  days,  in  a building 
called  “The  King’s  Work,”  until  the  Palace 
of  Holyrood  was  prepared  for  their  reception. 
Extensive  alterations  had  evidently  been  made 
at  this  time  at  Holyrood,  as  a warrant  was 
issued  by  the  Provost  and  Council  of  Edin- 
burgh to  deliver  to  William  Schaw,  Maister 
of  Wark,  the  sum  of  £1000,  “restand  of  the 
last  taxation  of  £20,000”  granted  by  the 
Royal  Buroughs  in  Scotland,  the  sum  to  be  ex- 
pended “in  biggin  and  repairing  of  his  Hienes 
Palice  of  Halyrud-house,’’  14th  March,  1589- 
90.  Subsequent  payments  to  Schaw  occur 
in  the  Treasurer’s  accounts  for  broad  scarlet 
cloth  and  other  stuff  for  “burde  claythes 
and  coverings  to  forms  and  windows  bayth 
in  the  Kirk  and  Palace  of  Halyrud-house.” 
On  this  occasion  various  sums  were  also  paid 
by  a precept  from  the  king  for  dresses,  etc., 
to  the  ministers  and  others  connected  with 
the  royal  household.  On  this  occasion 
William  Schaw,  Maister  of  Wark,  received 
£133  6s.  8d.  The  queen  was  crowned  on 
the  17th  of  May,  and  two  days  following 
she  made  her  first  public  entrance  into 
Edinburgh.  The  inscription  on  Schaw’s 
monument  states  that  he  was,  in  addition 
to  his  office  of  Master  of  the  Works,  “Sacris 
ceremoniis  praepositus”  and  “ Regin  ae  Quaes- 
tor,” which  Monteith  has  translated  “Sacrist 
and  Queen’s  Chamberlain.”  This  appoint- 
ment of  Chamberlain  evinces  the  high  regard 
in  which  the  queen  held  him;  but  there  can 
be  no  doubt  that  the  former  words  relate 
to  his  holding  the  office  of  General  Warden 
of  the  ceremonies  of  the  Masonic  Craft,  an 
office  analogous  to  that  of  Substitute  Grand 
Master  as  now  existing  in  the  Grand  Lodge 
of  Scotland. 

William  Schaw  died  April  18,  1602,  and 
was  buried  in  the  Abbey  Church  of  Dun- 
fermline, where  a monument  was  erected 
to  his  memory  by  his  grateful  mistress,  the 
queen.  On  this  rnonument  is  his  name 
and  monogram  cut  in  a marble  slab,  which, 
tradition  says,  was  executed  by  hia  owii 


668 


SCHISMATIC 


SCHNEIDER 


hand,  and  containing  his  Mason^s  mark, 
and  an  inscription  in  Latin,  in  which  he  is 
described  as  one  imbued  with  every  liberal 
art  and  science,  most  skilful  in  architec- 
ture, and  in  labors  and  business  not  only 
unwea-ried  and  indefatigable,  but  ever  as- 
siduous and  energetic.  No  man  appears, 
from  the  records,  to  have  lived  with  more 
of  the  commendation,  or  died  with  more  of 
the  regret  of  others,  than  this  old  Scottish 
Mason. 

Schismatic.  Thory  {Hist,  de  la  Fond, 
du  G.  O.)  thus  calls  the  brethren  who,  ex- 
pelled by  the  Grand  Lodge  of  France,  had 
formed,  in  the  year  1772,  a rival  body  un- 
der the  name  of  the  National  Assembly. 
Any  body  of  Masons  separating  from  the 
legal  obedience,  and  establishing  a new 
one  not  authorized  by  the  laws  of  Masonry 
— such,  for  instance,  as  the  Saint  John’s 
Grand  Lodge  in  New  York — is  properly 
schismatic. 

Schisms.  This,  which  was  originally  an 
ecclesiastical  term,  and  signifies,  as  Milton 
defines  it,  “a  rent  or  division  in  the  church 
when  it  comes  to  the  separating  of  congre- 
gations,” is  unfortunately  not  unknown  in 
Masonic  history.  It  is  in  Masonic,  as  in 
canon  law,  a withdrawing  from  recognized 
authority,  and  setting  up  some  other  author- 
ity in  its  place.  The  first  schism  recorded 
after  the  revival  of  1717,  was  that  of  the 
Duke  of  Wharton,  who,  in  1722,  caused  him- 
self to  be  irregularly  nominated  and  elected 
Grand  Master.  His  ambition  is  assigned 
in  the  Book  of  Constitutions  as  the  cause,  and 
his  authority  was  disowned  “by  all  those,” 
says  Anderson,  “that  would  not  countenance 
irregularities.”  But  the  breach  was  healed 
by  Grand  Master  Montague,  who,  resigning 
his  claim  to  the  chair,  caused  Wharton  to 
be  regularly  elected  and  installed.  {Constitu- 
tions, 1738,  p.  114.)  [The  second  schism  in 
England  was  when  Preston  and  others  in  1779 
formed  the  “Grand  Lodge  of  England  South 
of  the  River  Trent”  owing  to  a dispute  with 
the  Grand  Lodge  of  the  “Moderns,”  which 
continued  for  ten  years.  (See  Preston.)] 
In  Franee,  although  irregular  Lodges  began 
to  be  instituted  as  early  as  1756,  the  first 
active  schism  is  to  be  dated  from  1761,  when 
the  dancing-master  Lacorne,  whom  the  re- 
spectable Masons  refused  to  recognize  as 
the  substitute  of  De  Clermont  the  Grand 
Master,  formed,  with  his  adherents,  ah  in- 
dependent and  rival  Grand  Lodge;  the 
members  of  which,  however,  became  recon- 
ciled to  the  legal  Grand  Lodge  the  next  year, 
and  again  became  schismatic  in  1765.  In 
fact,  from  1761  until  the  organization  of  the 
Grand  Orient  in  1772,  the  history  of  Masonry 
in  France  is  but  a history  of  schisms. 

In  Germany,  in  consequence  of  the  Ger- 
manic principle  of  Masonic  law  that  two 
or  more  controlling  bodies  may  exist  at  the 
same  time  and  in  the  same  place  with  con- 
current and  coextensive  jurisdiction,  it  is 
legally  impossible  that  there  ever  should 
be  a schism.  A Lodge  or  any  number  of 


Lodges  may  withdraw  from  the  parent 
stock  and  assume  the  standing  and  pre- 
rogatives of  a mother  Lodge  with  powers 
of  constitution  or  an  independent  Grand 
Lodge,  and  its  regularity  would  be  indis- 
putable, according  to  the  German  interpreta- 
tion of  the  law  of  territorial  jurisdiction. 
Such  an  act  of  withdrawal  would  be  a se- 
cession, but  not  a schism. 

In  America  there  have  been  several 
instances  of  Masonic  schism.  Thus,  in 
Massachusetts,  by  the  establishment  in 
1752  of  the  St.  Andrew’s  Grand  Lodge;  in 
South  Carolina,  by  the  formation  of  the 
Grand  Lodge  of  York  Masons  in  1787;  in 
Louisiana,  in  1848,  by  the  institution  of 
the  Grand  Lodge  of  Ancient  York  Masons; 
and  in  New  York,  by  the  establishment  in 
1823  of  the  city  and  country  Grand  Lodges; 
and  in  1849  by  the  formation  of  the  body 
known  as  the  Philip’s  Grand  Lodge.  In 
all  of  these  instances  a reconciliation  event- 
ually took  place;  nor  is  it  probable  that 
schisms  will  often  occur,  because  the  prin- 
ciple of  exclusive  territorial  jurisdiction  has 
been  now  so  well  settled  and  so  universally 
recognized,  that  no  seceding  or  schismatic 
body  can  expect  to  receive  the  countenance 
or  support  of  any  of  the  Grand  Lodges  of 
the  Union. 

There  are  these  essential  points  of  differ- 
ence between  ecclesiastical  and  Masonic 
schism;  the  former,  once  occurring,  most 
generally  remains  perpetual.  Reconciliation 
with  a parent  church  is  seldom  effected.  The 
schisms  of  Calvin  and  Luther  at  the  time  of 
the  Reformation  led  to  the  formation  of  the 
Protestant  Churches,  who  can  never  be 
expected  to  unite  with  the  Roman  Church, 
from  which  they  separated.  The  Quakers, 
the  Baptists,  the  Methodists,  and  other 
sects  which  seceded  from  the  Church  of 
England,  have  formed  permanent  religious 
organizations,  between  whom  and  the  parent 
body  from  which  they  separated  there  is  a 
breach  which  will  probably  never  be  healed. 
But  all  Masonic  schisms,  as  experience  has 
shown,  have  been  temporary  in  their  duration, 
and  sometimes  very  short-lived.  The  spirit 
of  Masonic  brotherhood  which  continues  to 
pervade  both  parties,  always  leads,  sooner  or 
later,  to  a reconciliation  and  a reunion; 
concessions  are  mutuallv  made,  and  com- 
promises effected,  by  which  the  schismatic 
body  is  again  merged  in  the  parent  associa- 
tion from  which  it  had  seceded.  Another 
difference  is  this,  a religious  schismatic  body 
is  not  necessarily  an  illegal  one,  nor  does  it 
always  profess  a system  of  false  doctrine. 
“A  schism,”  says  Milton,  “may  happen  to  a 
true  church,  as  well  as  to  a false.”  But  a 
Masonic  schism  is  always  illegal;  it  violates 
the  law  of  exclusive  jurisdiction;  and  a 
schismatic  body  cannot  be  recognized  as  pos- 
sessing any  of  the  rights  or  prerogatives 
which  belong  alone  to  the  supreme  dogmatic 
Masonic  power  of  the  State. 

Schneider,  Johann  August.  A zealous 
and  learned  Mason  of  Altenburg,  in  Germany, 


SCHOOLS 


SCHROEDER 


669 


where  he  was  born  May  22,  1755,  and  died 
August  13,  1S16.  Besides  contributing  many 
valuable  articles  to  various  Masonic  jornmals, 
he  was  the  compiler  of  tlie  Consiitutions-Buch 
of  the  Lodge  “Archimedes  zu  den  drei  Reiss- 
bretten”  at  Altenburg,  in  which  he  had  been 
initiated,  and  of  which  he  was  a member; 
an  important  but  scarce  work,  containing 
a history  of  Masonry,  and  other  valuable 
essays. 

Schools.  None  of  the  charities  of  Free- 
masonry have  been  more  important  or  more 
worthy  of  approbation  than  those  which 
have  been  directed  to  the  establishment  of 
schools  for  the  education  of  the  orphan  chil- 
dren of  Masons;  and  it  is  a very  proud  feature 
of  the  Order,  that  institutions  of  this  kind 
are  to  be  found  in  every  country  where  Free- 
masonry has  made  a lodgment  as  an  organ- 
ized society.  In  England,  the  Royal  Free- 
masons’ Girls’  School  was  established  in  1788. 
In  1798,  a similar  one  for  boys  was  founded. 
At  a very  early  period  charity  schools  were 
erected  by  the  Lodges  in  Germany,  Denmark, 
and  Sweden.  The  Masons  of  Holland 
instituted  a school  for  the  blind  in  1808. 
In  the  United  States  much  attention  has  been 
paid  to  this  subject.  _ In  1842,  the  Grand 
Lodge  of  Missouri  instituted  a Masonic 
college,  and  the  example  was  follow-ed  by 
several  other  Grand  Lodges.  But  colleges 
have  been  found  too  unwieldly  and  compli- 
cated in  their  management  for  a successful 
experiment,  and  the  scheme  has  generally 
been  abandoned.  But  there  are  numerous 
schools  in  the  United  States  which  are  sup- 
ported in  whole  or  in  part  by  Masonic  Lodges. 

Schools  of  the  Prophets.  Oliver  {Landm., 
ii.,  374)  speaks  of  “the  secret  institution  of  the 
Nabiim”  as  existing  in  the  time  of  Solomon, 
and  says  they  were  established  by  Samuel  “to 
counteract  the  progress  of  the  Spurious  Free- 
masonry which  was  introduced  into  Palestine 
before  his  time.”  This  claim  of  a Masonic 
character  for  these  institutions  has  been 
gratuitously  assumed  by  the  venerable  author. 
He  referred  to  the  well-known  Schools  of 
the  Prophets,  which  were  first  organized  by 
Samuel,  which  lasted  from  his  time  to  the 
closing  of  the  canon  of  the  Old  Testament. 
They  were  scattered  all  over  Palestine,  and 
consisted  of  scholars  who  devoted  themselves 
to  the  study  of  both  the  written  and  the 
oral  law,  to  the  religious  rites,  and  to  the 
interpretation  of  Scripture.  Their  teaching 
of  what  they  had  learned  was  public,  not 
secret,  nor  did  they  in  any  way  resemble,  as 
Oliver  suggests,  the  Masonic  Lodges  of  the 
present  day.  They  were,  in  their  organiza- 
tion, rather  like  our  modern  theological 
colleges,  though  their  range  of  studies  was 
very  different. 

Schor-Laban.  (“White  Ox,”  or  morally, 
“Innocence.”)  The  name  of  the  second  step 
of  the  Mystic  Ladder  of  Kadosh  of  the  A.  A. 
Scottish  Rite. 

Schrepfer,  Johann  Georg,  The  keeper 
of  a coffee-house  in  Leipsic,  where,  having 
obtained  a quantity  of  Masonic,  Rosier ucian, 


and  magical  books,  he  opened,  in  1768,  what 
he  called  a Scottish  Lodge,  and  pretended 
that  he  had  been  commissioned  by  Masonic 
superiors  to  destroy  the  system  of  Strict 
Observance,  whose  adherents  he  abused  and 
openly  insulted.  He  boasted  that  he  alone 
possessed  the  great  secret  of  Freemasonry, 
and  that  nearly  all  the  German  Masons  were 
utterly  ignorant  of  anything  about  it  except 
its  external  forms.  He  declared  that  he  was 
an  anointed  priest,  having  power  over  spirits, 
who  were  compelled  to  ap^^ear  at  his  will 
and  obey  his  commands,  by  which  means 
he  became  acquainted  not  only  with  the 
past  and  the  present,  but  even  with  the  future. 
It  was  in  thus  pretending  to  evoke  spirits 
that  his  Masonry  principally  consisted. 
Many  persons  became  his  dupes;  and  al- 
though they  soon  discovered  the  imposture, 
shame  at  being  themselves  deceived  prevented 
them  from  revealing  the  truth  to  others,  and 
thus  his  initiations  continued  for  a consider- 
able period,  and  he  was  enabled  to  make  some 
money,  the  only  real  object  of  his  system. 
He  has  himself  asserted,  in  a letter  to  a 
Prussian  clergyman,  that  he  was  an  emissary 
of  the  Jesuits;  but  of  the  truth  of  this  we 
have  only  his  own  unreliable  testimony.  He 
left  Leipsic  at  one  time  and  traveled  abroad, 
leaving  his  Deputy  to  act  for  him  during 
his  absence.  On  his  return  he  asserted 
that  he  v/as  the  natural  son  of  one  of  the 
French  princes,  and  assumed  the  title  of 
Baron  Von  Steinbach.  But  at  length  there 
was  an  end  to  his  practises  of  jugglery. 
Seeing  that  he  was  beginning  to  be  detected, 
fearing  exposure,  and  embarrassed  by  debt, 
he  invited  some  of  his  disciples  to  accom- 
pany him  to  a wood  near  Leipsic  called 
the  Rosenthal,  where,  on  the  morning  of 
October  8,  1774,  having  retired  to  a little  dis- 
tance from  the  crowd,  he  blew  out  his  brains 
with  a pistol.  Clavel  has  thought  it  worth 
while  to  preserve  the  memory  of  this  incident 
by  inserting  an  engraving  representing  the 
scene  in  his  Histoire  Pittoresque  de  la  Franc- 
Magonnerie  (p.  183).  Schrepfer  had  much 
low  cunning,  but  was  devoid  of  education. 
Lenning  sums  up  his  character  in  saying  that 
he  was  one  of  the  coarsest  and  most  impudent 
swindlers  who  ever  chose  the  Masonic  brother- 
hood for  his  stage  of  action. 

Schroeder,  Friedrich  Joseph  Wilhelm. 
A doctor  and  professor  of  pharmacology  in 
Marburg;  was  born  at  Bielefeld,  in  Prussia, 
March  19,  1733,  and  died  October  27,  1778. 
Of  an  infirm  constitution  from  his  youth,  he 
still  further  impaired  his  bodily  health  and 
his  mental  faculties  by  his  devotion  to 
chemical,  alchemical,  and  theosophic  pursuits. 
He  established  at  Marburg,  in  1766,  a Chap- 
ter of  True  and  Ancient  Rose  Croix  Masons, 
and  in  1779  he  organized  in  a Lodge  of 
Sarreburg  a school  or  Rite,  founded  on 
magic,  theosophy,  and  alchemy,  which  con- 
sisted of  seven  degrees,  four  high  degrees 
founded  on  these  occult  sciences  being  super- 
added  to  the  original  three  Symbolic  degrees. 
This  Rite,  called  the  “Rectified  Rose  Croix,” 


CTO 


SCIffiOEDER 


SCORPION 


was  only  practised  by  two  Lodges  under  the 
Constitution  of  the  Grand  Lodge  of  Hamburg. 
Clavel  ( Histoire  Piitoresque,  p.  183)  calls  him 
the  Cagliostro  of  Germany,  because  it  was  in 
his  school  that  the  Italian  charlatan  learned 
his  first  lessons  of  magic  and  theosophy. 
Oliver,  misunderstanding  Clavel,  styles  him 
an  adventurer.  {Landmarks,  ii.,  710.)  But  it 
is  perhaps  more  just  that  we  should  attribute 
to  him  a diseased  imagination  and  misdirected 
studies  than  a bad  heart  or  impure  practises. 
He  must  not  be  confounded  with  Fried. 
Ludwig  Schroeder,  who  was  a man  of  a very 
different  character. 

Schroeder,  Friedrich  Ludwig.  An  actor 
and  a dramatic  and  Masonic  wi’iter,  born  at 
Schwerin,  November  3,  1744,  and  died  near 
Hamburg,  September  3,  1816.  He  com- 
menced life  as  an  actor  at  Vienna,  and  was 
so  distinguished  in  his  profession  that  Hoff- 
mann says  ‘‘he  was  incontestably  the  great- 
est actor  that  Germany  ever  had,  and  equally 
eminent  in  tragedy  and  comedy.”  As  an 
active,  zealous  Mason,  he  acquired  a high 
character.  Bode  himself,  a well-known  Ma- 
son, was  his  intimate  friend.  Through  his 
influence,  he  was  initiated  into  Freemasonry, 
in  1774,  in  the  Lodge  Emanuel  zur  Maien- 
blume.  He  soon  after,  himself,  established  a 
new  Lodge  working  in  the  system  of  Zinnen- 
dorf,  but  which  did  not  long  remain  in 
existence.  Schroeder  then  went  to  Vienna, 
where  he  remained  until  1785,  when  he  re- 
turned to  Hamburg.  On  his  return,  he  was 
elected  by  his  old  friends  the  Master  of  the 
Lodge  Emanuel,  which  office  he  retained 
until  1799.  In  1794  he  was  elected  Deputy 
Grand  Master  of  the  English  Provincial  Grand 
Lodge  of  Lower  Saxony,  and  in  1814,  in  the 
seventieth  year  of  his  fife,  he  was  induced  to 
accept  the  Grand  Mastership.  It  was  after 
his  election,  in  1787,  as  Master  of  the  Lodge 
Emanuel  at  Hamburg,  that  he  first  resolved 
to  devote  himself  to  a thorough  reformation 
of  the  Masonic  system,  which  had  been  much 
corrupted  on  the  continent  by  the  invention 
of  almost  innumerable  high  degrees,  many 
of  which  found  their  origin  in  the  fantasies 
of  Alchemy,  Rosicrucianism,  and  Hermetic 
Philosophy.  It  is  to  this  resolution,  thor- 
oughly executed,  that  we  owe  the  Masonic 
scheme  known  as  Schroeder’s  Rite,  which, 
whatever  may  be  its  defects  in  the  estimation 
of  others,  has  become  very  popular  among 
many  German  Masons.  He  started  out  with 
the  theory  that,  as  Freemasonry  had  pro- 
ceeded from  England  to  the  Continent,  in  the 
English  Book  of  Constitutions  and  the  Primi- 
tive English  Ritual  we  must  look  for  the  pure 
unadulterated  fountain  of  Freemasonry. 

He  accordingly  selected  the  weU-known 
English  Exposition  entitled  “Jachin  and 
Boaz”  as  presenting,  in  his  opinion,  the 
best  formula  of  the  old  initiation.  He 
therefore  translated  it  into  the  German  lan- 
guage, and,  remodeling  it,  presented  it 
to  the  Provincial  Grand  Lodge  in  1801,  by 
whom  it  was  accepted  and  established.  It 
was  soon  after  accepted  by  many  other  Ger- 


man Lodges  on  account  of  its  simplicity. 
The  system  of  Schroeder  thus  adopted  con- 
sisted of  the  three  degrees  of  Ancient  Craft 
Masonry,  all  the  higher  degrees  being  re- 
jected. But  Schroeder  found  it  necessary 
to  enlarge  his  system,  so  as  to  give  to  breth- 
ren who  desired  it  an  opportunity  of  farther 
investigation  into  the  philosophy  of  Masonry. 
Fie,  therefore,  established  an  Engbund,  or 
Select  Historical  Union,  which  should  be 
composed  entirely  of  Master  Masons,  who 
were  to  be  engaged  in  the  study  of  the  differ- 
ent systems  and  degrees  of  Freemasonry. 
The  Hamburg  Lodges  constituted  the  Mutter- 
bund,  or  central  body,  to  which  aU  the  other 
Lodges  were  to  be  united  by  correspondence. 

Of  this  system,  the  error  seems  to  be  that, 
by  going  back  to  a primitive  ritual  which 
recognizes  nothing  higher  than  the  Master’s 
Degree,  it  rejects  all  the  developments  that 
have  resulted  from  the  labors  of  the  philo- 
sophic minds  of  a century.  Doubtless  in 
the  high  degrees  of  the  eighteenth  century 
there  was  an  abundance  of  chaff,  but  there 
was  also  much  nourishing  wheat.  Schroeder, 
with  the  former,  has  thrown  away  the  latter. 
He  has  committed  the  logical  blunder  of 
arguing  from  the  abuse  against  the  use. 
His  system,  however,  has  some  merit,  and  is 
still  practised  by  the  Grand  Lodge  of  Ham- 
burg. 

Schroeder’s  Rite.  See  Schroeder,  Fried- 
rich Joseph  Wilhelm, 

Schroeder’s  System.  See  Schroeder, 
Friedrich  Ludwig. 

Sciences,  Liberal.  See  Liberal  Arts  and 
Sciences. 

Scientific  Masonic  Association.  {Scien- 
tijischerFreimaurerBund.)  A society  founded 
in  1803  by  Fessler,  Mossdorf,  Fischer,  and 
other  distinguished  Masons,  the  object  being, 
by  the  united  efforts  of  its  members,  to  draw 
up,  with  the  greatest  accuracy  and  care, 
and  from  the  most  authentic  sources,  a full 
and  complete  history  of  Freemasonry,  of  its 
origin  and  objects,  from  its  first  formation 
to  the  present  day,  and  also  of  the  various 
systems  or  methods  of  working  that  have 
been  introduced  into  the  Craft;  such  history, 
together  with  the  evidence  upon  which  it 
was  founded,  was  to  be  communicated  to  wor- 
thy and  zealous  brethren.  The  members 
had  no  peculiar  ritual,  clothing,  or  ceremonies; 
neither  were  they  subjected  to  any  fresh 
obligation;  every  just  and  upright  Freemason 
who  had  received  a liberal  education,  who  was 
capable  of  feeling  the  truth,  and  desirous  of 
investigating  the  mysteries  of  the  Order, 
could  become  a member  of  this  society, 
provided  the  ballot  was  unanimous,  let 
him  belong  to  what  Grand  Lodge  he  might. 
But  those  whose  education  h^  not  been 
sufficiently  liberal  to  enable  them  to  assist 
in  those  researches  were  only  permitted  to 
attend  the  meetings  as  trusty  brethren  to 
receive  instruction. 

Scorpion.  A genus  of  Arachnida,  of 
numerous  species,  with  an  elongated  body, 
but  no  marked  division  between  the  thorax 


SCOTLAND 


SCOTTISH 


671 


and  abdomen.  Those  of  the  south  of  Europe 
and  on  the  borders  of  the  Mediterranean 
have  six  eyes.  This  reptile,  dreaded  by  the 
Egyptian,  was  sacred  to  the  goddess  Selk, 
and  was  solemnly  cursed  in  all  temples  once 
a year. 

Scotland.  The  tradition  of  the  Scotch 
Masons  is  that  Freemasonry  was  introduced 
into  Scotland  by  the  architects  who  built 
the  Abbey  of  Kilwinning;  and  the  village  of 
that  name  bears,  therefore,  the  same  relation 
to  Scotch  IMasonry  that  the  city  of  York 
does  to  English.  “That  Freemasonry  was 
introduced  into  Scotland,”  says  Laurie  (Hist., 
p.  SO),  “by  those  architects  who  built  the 
Abbey  of  Kilwinning,  is  manifest  not  only 
from  those  authentic  documents  by  which 
the  Kilwinning  Lodge  has  been  traced  back 
as  far  as  the  end  of  the  fifteenth  century,  but 
by  other  collateral  arguments  which  amount 
almost  to  a demonstration.”  In  Sir  John 
Sinclair’s  Statistical  Account  of  Scotland,  the 
same  statement  is  made  in  the  following  words : 
“A  number  of  Freemasons  came  from  the 
continent  to  build  a monastery  there,  and  with 
them  an  architect  or  Master  Mason  to  super- 
intend and  carry  on  the  work.  This  archi- 
tect resided  at  Kilwinning,  and  being  a good 
and  true  Mason,  intimately  acquainted  with 
all  the  arts  and  parts  of  Masonry  known  on 
the  continent,  was  chosen  Master  of  the  meet- 
ings of  the  brethren  all  over  Scotland.  He 
gave  rules  for  the  conduct  of  the  brethren 
at  these  meetings,  and  decided  finally  in 
appeals  from  all  the  other  meetings  or  Lodges 
in  Scotland.”  Which  statement  amounts  to 
about  this:  that  the  brethren  assembled  at 
Kilwinning  elected  a Grand  Master  (as  we 
should  now  call  him)  for  Scotland,  and 
that  the  Lodge  of  Kilwinning  became  the 
Mother  Lodge,  a title  which  it  has  always 
assumed.  Manuscripts  preserved  in  the 
Advocates’  Library  of  Edinburgh,  which 
were  first  published  by  Laurie,  furnish 
further  records  of  the  early  progress  of 
Masonry  in  Scotland. 

It  is  said  that  in  the  reign  of  James  II.,  the 
office  of  Grand  Patron  of  Scotland  was  granted 
to  William  St.  Clair,  Earl  of  Orkney  and 
Caithness  and  Baron  of  Roslin,  “his  heirs 
and  successors,”  by  the  king’s  charter.  But, 
in  1736,  the  St.  Clair  who  then  exercised 
the  Grand  Mastership, ^ “taking  into  con- 
sideration that  his  holding  or  claiming  any 
such  jurisdiction,  right,  or  privilege  might 
be  prejudicial  to  the  Craft  and  vocation  of 
Masonry,”  renounced  his  claims,  and  em- 
powered the  Freemasons  to  choose  their 
Grand  Master.  The  consequence  of  this 
act  of  resignation  was  the  immediate  or- 
ganization of  the  Grand  Lodge  of  Scotland, 
over  whom,  for  obvious  reasons,  the  late 
hereditary  Grand  Master  or  Patron  was 
unanimously  called  to  preside. 

Scotland,  Royal  Order  of.  See  Royal 
Order  of  Scotland. 

Scottish.  We  use  indiscriminately  the 
word  Scotch  or  Scottish  to  signify  something 
relating  to  Scotland.  Thus  we  say  the 


Scotch  Rite  or  the  Scottish  Rite;  the  latter  is, 
however,  more  frequently  used  by  Masonic 
writers.  This  has  been  objected  to  by  some 
purists  because  the  final  syllable  ish  has  in 
general  the  signification  of  diminution  or 
approximation,  as  in  brackish,  saltish,  and 
similar  woids.  But  ish  in  Scottish  is  not  a 
sign  of  diminution,  but  is  derived,  as  in 
English,  Danish,  Swedish,  etc.,  from  the 
German  termination  ische.  The  word  is 
used  by  the  best  writers. 

Scottish  Degrees.  The  high  degrees 
adopted  by  Ramsay,  under  the  name  of  Irish 
degrees,  were  subsequently  called  by  him 
Scottish  degrees  in  reference  to  his  theory 
of  the  promulgation  of  Masonry  from  Scot- 
land. (See  Irish  Chapters.) 

Scottish  Master.  See  Ecossais. 

Scottish  Rite.  French  writers  call  this 
the  “Ancient  and  Accepted  Rite,”  but  as 
the  Latin  Constitutions  of  the  Order  desig- 
nate it  as  the  “Antiquus  Scoticus  Ritus 
Acceptus,”  or  the  “Ancient  and  Accepted 
Scottish  Rite,”  that  title  has  now  been  very 
generally  adopted  as  the  correct  name  of 
the  Rite.  Although  one  of  the  youngest 
of  the  Masonic  Rites,  having  been  estab- 
lished not  earlier  than  the  year  1801,  it  is 
at  this  day  the  most  popular  and  the  most 
extensively  diffused.  Supreme  Councils  or 
governing  bodies  of  the  Rite  are  to  be  found 
in  almost  every  civilized  country  of  the  world, 
and  in  many  of  them  it  is  the  only  Masonic 
obedience.  The  history  of  its  organization 
is  briefly  this:  In  1758,  a body  was  organized 
at  Paris  called  the  “Council  of  Emperors  of 
the  East  and  West.”  This  Council  organized 
a Rite  called  the  “Rite  of  Perfection,”  which 
consisted  of  twenty-five  degrees,  the  highest 
of  which  was  “Sublime  Prince  of  the  Royal 
Secret.”  In  1761,  this  Council  granted  a 
Patent  or  Deputation  to  Stephen  Morin, 
authorizing  him  to  propagate  the  Rite  in  the 
Western  continent,  whither  he  was  about  to 
repair.  In  the  same  year,  Morin  arrived  at 
the  city  of  St.  Domingo,  where  he  commenced 
the  dissemination  of  the  Rite,  and  appointed 
many  Inspectors,  both  for  the  West  Indies 
and  for  the  United  States.  Among  others, 
he  conferred  the  degrees  on  M.  Hayes,  with  a 
power  of  appointing  others  when  necessary. 
Haj^es  accordingly  appointed  Isaac  Da  Costa 
Deputy  Inspector-General  for  South  Caro- 
lina, who  in  1783  introduced  the  Rite  into  that 
State  by  the  establishment  of  a Grand  Lodge 
of  Perfection  in  Charleston.  Other  Inspec- 
tors were  subsequently  appointed,  and  in 
1801  a Supreme  Council  was  opened  in 
Charleston  by  John  Mitchell  and  Frederick 
Dalcho.  There  is  abundant  evidence  in  the 
Archives  of  the  Supreme  Council  that  up  to 
that  time  the  twenty-five  degTees  of  the  Rite 
of  Perfection  were  alone  recognized.  But 
suddenly,  with  the  organization  of  the  Su- 
preme Council,  there  arose  a new  Rite,  fabri- 
cated by  the  adoption  of  eight  more  of  the 
continental  high  degrees,  so  as  to  make  the 
Thirty-third  and  not  the  Twenty-fifth  Degree 
the  summit  of  the  Rite. 


672 


SCOTTISH 


SCRIPTURES 


The  Rite  consists  of  thirty-three  degrees, 
which  are  divided  into  seven  sections,  each 
section  being  under  an  appropriate  jurisdic- 
tion, and  are  as  follows: 

I. 

Symbolic  Lodge. 

1.  Entered  Apprentice. 

2.  Fellow-Craft. 

3.  Master  Mason. 

These  are  called  blue  or  Symbolic  degrees. 
They  are  not  conferred  in  England,  Scotland, 
Ireland,  or  in  the  United  States,  because  the 
Supreme  Councils  of  the  Rite  have  refrained 
from  exercising  jurisdiction  through  respect 
to  the  older  authority  in  those  countries  of 
the  York  and  American  Rite. 

II. 

Lodge  of  Perfection. 

4.  Secret  Master. 

5.  Perfect  Master. 

6.  Intimate  Secretary. 

7.  Provost  and  Judge. 

8.  Intendant  of  the  Building. 

9.  Elected  Knight  of  the  Nine. 

10.  Illustrious  Elect  of  the  Fifteen. 

11.  Sublime  Knights  Elect  of  the  Twelve. 

12.  Grand  Master  Architect. 

13.  Knight  of  the  Ninth  Arch,  or  Royal 
Arch  of  Solomon. 

14.  Grand  Elect,  Perfect  and  Sublime 
Mason. 

III. 

Council  of  Princes  of  Jerusalem. 

15.  Knight  of  the  East. 

16.  Prince  of  Jerusalem. 

IV. 

Chapter  of  Rose  Croix. 

17.  Knight  of  the  East  and  West, 

18.  Prince  Rose  Croix. 

V. 

Council  of  Kadosh. 

19.  Grand  Pontiff. 

20.  Grand  Master  of  Symbolic  Lodges. 

21.  Noachite,  or  Prussian  Knight. 

22.  Knight  of  the  Royal  Ax,  or  Prince 
of  Libanus. 

23.  Chief  of  the  Tabernacle. 

24.  Prince  of  the  Tabernacle. 

25.  Knight  of  the  Brazen  Serpent. 

26.  Prince  of  Mercy. 

27.  Knight  Commander  of  the  Temple. 

28.  Knight  of  the  Sun,  or  Prince  Adept. 

29.  Grand  Scottish  Knight  of  St.  Andrew. 

30.  Knight  Kadosh. 

VI. 

Consistory  of  Sublime  Princes  op 
THE  Royal  Secret. 

31.  Inspector  Inquisitor  Commander. 

32.  Subhme  Prince  of  the  Royal  Secret. 


VII. 

Supreme  Council. 

33.  Sovereign  Grand  Inspector-General. 

Scottish  Templars.  See  Templars  of 
Scotland. 

Scottish  Trinitarians.  See  Prince  of 
Mercy. 

Scribe.  The  Scribe  is  the  third  officer 
in  a Royal  Arch  Chapter,  according  to  the 
American  ritual,  and  is  the  representative 
of  Haggai.  The  Sofer,  or  Scribe  in  the 
earlier  Scriptures,  was  a kind  of  military 
secretary;  but  in  the  latter  he  was  a learned 
man,  and  doctor  of  the  laws,  who  expounded 
them  to  the  people.  Thus  Artaxerxes  calls 
Ezra  the  priest,,  a Scribe  of  the  law  of  the  God 
of  heaven.”  Horne  says  that  the  Scribe  was 
the  King’s  Secretary  of  State,  who  registered 
all  acts  and  decrees.  It  is  in  this  sense  that 
Haggai  is  called  the  Scribe  in  Royal  Arch 
Masonry.  In  the  English  system  of  Royal 
Arch  Masonry  there  are  two  Scribes,  who 
represent  Ezra  and  Nehemiah,  and  whose 
position  and  duties  are  those  of  Secretaries. 
The  American  Scribe  is  the  Third  Principal. 
The  Scribes,  according  to  the  English  sys- 
tem, appear  to  be  analogous  to  the  Soferim 
or  Scribes  of  the  later  Hebrews  from  the  time 
of  Ezra.  These  were  members  of  the  Great 
Synod,  and  were  literary  men,  who  occupied 
themselves  in  the  preservation  of  the  letter 
of  the  Scriptures  and  the  development  of  its 
spirit. 

Scriptures,  Belief  In  the.  In  1820,  the 
Grand  Lodge  of  Ohio  resolved  that  ‘‘in  the 
first  degrees  of  Masonry  religious  tests 
shall  not  be  a barrier  to  the  admission  or 
advancement  of  applicants,  provided  they 
profess  a belief  in  God  and  his  holy  word”; 
and  in  1854  the  same  body  adopted  a 
resolution  declaring  that  “Masonry,  as  we 
have  received  it  from  our  fathers,  teaches 
the  divine  authenticity  of  the  Holy  Scrip- 
tures.” In  1845,  the  Grand  Lodge  of  Illinois 
declared  a belief  in  the  authenticity  of  the 
Scriptures  a necessary  qualification  for  in- 
itiation. Although  in  Christendom  very  few 
Masons  deny  the  Divine  authority  of  the 
Scriptures  of  the  Old  and  New  Testaments, 
yet  to  require,  as  a preliminary  to  initiation, 
the  declaration  of  such  a belief,  is  directly  in 
opposition  to  the  express  regulations  of  the 
Order,  which  demand  a behef  in  God  and,  by 
imphcation,  in  the  immortality  of  the  soul 
as  the  only  rehgious  tests. 

Scriptures,  Reading  of  the.  By  an 
ancient  usage  of  the  Craft,  the  Book  of  the 
Law  is  always  spread  open  in  the  Lodge. 
There  is  in  this,  as  in  everything  else  that  is 
Masonic,  an  appropriate  symbolism.  The 
Book  of  the  Law  is  the  Great  Light  of  Ma- 
sonry. To  close  it  would  be  to  intercept  the 
rays  of  Divine  light  which  emanate  from  it, 
and  hence  it  is  spread  open,  to  indicate  that 
the  Lodge  is  not  in  darkness,  but  under  the 
influence  of  its  illuminating  power.  Masons 
in  this  respect  obey  the  suggestion  of  the 


SCRIPTURES 


SCRIPTURES  673 


Divine  Founder  of  the  Christian  religion, 
“Neither  do  men  light  a candle  and  put  it 
under  a bushel,  but  on  a candlestick;  and 
it  giveth  light  unto  all  that  are  in  the  house.” 
A closed  book,  a sealed  book,  indicates  that 
its  contents  are  secret;  and  a book  or  roll 
folded  up  was  the  symbol,  says  Wemyss,  of  a 
law  abrogated,  or  of  a thing  of  no  further  use. 
Hence,  as  the  reverse  of  all  this,  the  Book  of 
the  Law  is  opened  in  our  Lodges,  to  teach 
us  that  its  contents  are  to  be  studied,  that 
the  law  which  it  inculcates  is  still  in  force, 
and  is  to  be  “the  rule  and  guide  of  our  con- 
duct.” 

But  the  Book  of  the  Law  is  not  opened 
at  random.  In  each  degree  there  are  ap- 
propriate passages,  whose  allusion  to  the 
design  of  the  degree,  or  to  some  part  of  its 
ritual,  makes  it  expedient  that  the  book 
should  be  opened  upon  those  passages. 

Masonic  usage  has  not  always  been  con- 
stant, nor  is  it  now  universal  in  relation  to 
what  particular  passages  shall  be  unfolded 
in  each  degree.  The  custom  in  America,  at 
least  since  the  publication  of  Webb’s  Monitor, 
has  been  very  uniform,  and  is  as  follows : 

In  the  First  Degree  the  Bible  is  opened  at 
Psalm  cxxxiii.,  an  eloquent  description  of 
the  beauty  of  brotherly  love,  and  hence 
most  appropriate  as  the  illustration  of  a 
society  whose  existence  is  dependent  on 
that  noble  principle.  In  the  Second  Degree 
the  passage  adopted  is  Amos  vii.  7,  8,  in 
which  the  allusion  is  evidently  to  the  plumb- 
line,  an  important  emblem  of  that  degree. 
In  the  Third  Degree  the  Bible  is  opened  at 
Ecclesiastes  xii.  1-7,  in  which  the  description 
of  old  age  and  death  is  appropriately  applied 
to  the  sacred  object  of  this  degree. 

But,  as  has  been  said,  the  choice  of  these 
passages  has  not  always  been  the  same.  At 
different  periods  various  passages  have  been 
selected,  but  always  with  great  appropriate- 
ness, as  may  be  seen  from  the  following  brief 
sketch. 

Formerly,  the  Book  of  the  Law  was  opened 
in  the  First  Degree  at  the  22d  chapter  of  Gen- 
esis, which  gives  an  account  of  Abraham’s 
intended  sacrifice  of  Isaac.  As  this  event  con- 
stituted the  first  grand  offering,  commemo- 
rated by  our  ancient  brethren,  by  which  the 
ground  floor  of  the  Apprentice’s  Lodge  was 
consecrated,  it  seems  to  have  been  very  ap- 
propriately selected  as  the  passage  for  this 
degree.  That  part  of  the  28th  chapter  of 
Genesis  which  records  the  vision  of  Jacob’s 
ladder  was  also,  with  equal  appositeness,  se- 
lected as  the  passage  for  the  First  Degree. 

The  following  passage  from  1 Kings  vi.  8, 
was,  during  one  part  of  the  last  century,  used 
in  the  Second  Degree: 

“The  door  of  the  middle  chamber  was  in 
the  right  side  of  the  house,  and  they  went  up 
with  winding  stairs  into  the  middle  chamber, 
and  out  of  the  middle  into  the  third.” 

The  appositeness  of  this  passage  to  the  Fel- 
low-Crafus  Degree  will  hardly  be  disputed. 

At  another  time  the  following  passage  from 
2 Chronicles  iii.  17,  was  selected  for  the  Sec- 
44 


ond  Degree;  its  appropriateness  will  be  equally 
evident : 

“And  he  reared  up  the  pillars  before  the 
Temple,  one  on  the  right  hand,  and  the  other 
on  the  left;  and  he  called  the  name  of  that  on 
the  right  hand  Jachin,  and  the  name  of  that 
on  the  left  Boaz.” 

The  words  of  Amos  v.  25,  26,  were  some- 
times adopted  as  the  passage  for  the  Third 
Degree: 

“Have  ye  offered  unto  me  sacrifices  and  of- 
ferings in  the  wilderness  forty  years,  O house 
of  Israel?  But  ye  have  borne  the  tabernacle 
of  your  Moloch  and  Chiun  your  images,  the 
star  of  your  god,  which  ye  made  to  your- 
selves.” 

The  allusions  in  this  paragraph  are  not  so 
evident  as  the  others.  They  refer  to  histori- 
cal matters,  which  were  once  embodied  in  the 
ancient  lectures  of  Freemasonry.  In  them 
the  sacrifices  of  the  Israelites  to  Moloch 
were  fully  described,  and  a tradition,  belong- 
ing to  the  Third  Degree,  informs  us  that 
Hiram  Abif  did  much  to  extirpate  this  idol- 
atrous worship  from  the  rehgious  system  of 
Tyre. 

The  6th  chapter  of  2 Chronicles,  which  con- 
tains the  prayer  of  King  Solomon  at  the  dedi- 
cation of  the  Temple,  was  also  used  at  one 
time  for  the  Third  Degree.  Perhaps,  how- 
ever, this  was  with  less  fitness  than  any  other 
of  the  passages  quoted,  since  the  events  com- 
memorated in  the  Third  Degree  took  place  at 
a somewhat  earlier  period  than  the  dedica- 
tion. Such  a passage  might  more  appropri- 
ately be  annexed  to  the  ceremonies  of  the  Most 
Excellent  Master  as  practised  in  this  country. 

At  present  the  usage  in  England  differs  in 
respect  to  the  choice  of  passages  from  that 
adopted  in  this  country. 

There  the  Bible  is  opened,  in  the  First  De- 
gree, at  Ruth  iv.  7 : 

“Now  this  was  the  manner  in  former  time 
in  Israel  concerning  redeeming  and  concern- 
ing changing,  for  to  confirm  all  things;  a 
man  plucked  off  his  shoe,  and  gave  it  to  his 
neighbor:  and  this  was  a testimony  in  Israel.” 

In  the  Second  Degree  the  passage  is  opened 
at  Judges  xii.  6: 

“Then  said  they  unto  him.  Say  now  Shib- 
boleth: and  he  said  Sibboleth;  for  he  could 
not  frame  to  pronounce  it  right.  Then  they 
took  him,  and  slew  him  at  the  passages  of 
Jordan.  And  there  fell  at  that  time  of  the 
Ephraimites  forty  and  two  thousand.” 

In  the  Third  Degree  the  passage  is  ojiened 
at  1 Kings  vii.  13,  14: 

“And  long  Solomon  sent  and  fetched 
Hiram  out  of  Tyre.  He  was  a widow’s  son 
of  the  tribe  of  Naphtali,  and  his  father  was 
a man  of  Tyre,  a worker  in  brass:  and  he 
was  filled  with  wisdom,  and  understanding, 
and  cunning  to  work  all  works  in  brass.  And 
he  came  to  king  Solomon,  and  wrought  all 
his  work.” 

While  from  the  force  of  habit,  as  well  as 
from  the  extrinsic  excellence  of  the  pas- 
sages themselves,  the  American  Mason  will, 
perhaps,  prefer  the  selections  made  in  our  own 


674 


SCROLL 


SEAL 


Lodges,  especially  for  the  First  and  Third 
Degrees,  he  at  the  same  time  will  not  fail  to 
admire  the  taste  and  ingenuity  of  our  English 
brethren  in  the  selections  that  they  have  made. 
In  the  Second  Degree  the  passage  from  Judges 
is  undoubtedly  preferable  to  our  own. 

In  conclusion  it  may  be  observed,  that  to 
give  these  passages  their  due  Masonic  impor- 
tance it  is  essential  that  they  should  be  cov- 
ered by  the  square  and  compasses.  The 
Bibley  square,  and  compasses  are  significant 
symbols  of  Freemasonry.  They  are  said  to 
allude  to  the  peculiar  characteristics  of  our 
ancient  Grand  Masters.  The  Bible  is  em- 
blematic of  the  wisdom  of  King  Solomon;  the 
square,  of  the  power  of  Hiram;  and  the  com- 
passes, of  the  skill  of  the  Chief  Builder.  Some 
Masonic  writers  have  still  further  spiritualized 
these  symbols  by  supposing  them  to  symbolize 
the  wisdom,  truth,  and  justice  of  the  Great 
Architect  of  the  Universe.  In  any  view  they 
become  instructive  and  inseparably  connected 
ortions  of  the  true  Masonic  ritual,  which,  to 
e understood,  must  be  studied  together. 

Scroll.  The  written  portion  of  the  Jewish 
law,  read  at  stated  periods  before  the  congre- 
gation, and  preserved  in  the  synagogue  with 
great  security. 

Scythe.  In  the  classic  mythology,  the 
scythe  was  one  of  the  attributes  of  Saturn, 
the  god  of  time,  because  that  deity  is  said  to 
have  taught  men  the  use  of  the  implement  in 
agriculture.  But  Saturn  was  also  the  god  of 
time;  and  in  modern  iconography  Time  is 
allegorized  under  the  figure  of  an  old  man, 
with  white  hair  and  beard,  two  large  wings  at 
his  back,  an  hour-glass  in  one  hand  and  a 
scythe  in  the  other.  It  is  in  its  cutting  and 
destructive  quality  that  the  scythe  is  here  re- 
ferred to.  Time  is  thus  the  great  mower  who 
reaps  his  harvest  of  men.  Masonry  has 
adopted  this  symbolism,  and  in  the  Third 
Degree  the  scythe  is  described  as  an  emblem 
of  time,  which  cuts  the  brittle  thread  of 
life  and  makes  havoc  among  the  human  race. 

Seal.  A stamp  on  which  letters  and  a 
device  are  carved  for  the  purpose  of  making 
an  impression,  and  also  the  wax  or  paper  on 
which  the  impression  is  made.  Lord  Coke 
defines  a seal  to  be  an  impression  on  wax, 
“sigillum  est  cera  impressa,”  and  wax  was 
originally  the  legal  material  of  a seal.  Many 
old  Masonic  diplomas  and  charters  are  still  in 
existence,  where  the  seal  consists  of  a circular 
tin  box  filled  with  wax,  on  which  the  seal  is 
impressed,  the  box  being  attached  by  a ribbon 
to  the  parchment.  But  now  the  seal  is  placed 
generally  on  a piece  of  circular  paper.  The 
form  of  a seal  is  circular;  oval  seals  were  for- 
merly appropriated  to  ecclesiastical  digni- 
taries and  religious  houses,  and  the  shape 
alluded  to  the  old  Christian  symbol  of  the 
Vesica  Piscis. 

No  Masonic  document  is  valid  unless  it  has 
appended  to  it  the  seal  of  the  Lodge  or  Grand 
Lodge.  Foreign  Grand  Lodges  never  recog- 
nize the  transactions  of  subordinate  Lodges 
out  of  their  jurisdictions,  if  the  standing  of 
the  Lodges  is  not  guaranteed  by  the  seal  of  the 


Grand  Lodge  and  the  signatures  of  the  proper 
officers. 

Seal  of  Solomon.  The  Seal  of  Solomon  or 
the  Shield  of  David,  for  under  both  names  the 
same  thing  was  denoted,  is  a hexagonal  figure 
consisting  of  two  interlaced 
triangles,  thus  forming  the 
outlines  of  a six-pointed  star. 

Upon  it  was  inscribed  one  of 
the  sacred  names  of  God,  from 
which  inscription  it  was  sup- 
posed principally  to  derive  its 
talismanic  powers.  These 
powers  were  very  extensive,  for  it  was  believed 
that  it  would  extinguish  fire,  prevent  wounds 
in  a conflict,  and  perform  many  other  wonders. 
The  Jews  called  it  the  Shield  of  David  in  ref- 
erence to  the  protection  which  it  gave  to  its 
possessors.  But  to  the  other  Orientalists  it 
was  more  familiarly  known  as  the  Seal  of  Solo- 
mon. Among  these  imaginative  people,  there 
was  a very  prevalent  belief  in  the  magical  char- 
acter of  the  King  of  Israel.  He  was  esteemed 
rather  as  a great  magician  than  as  a great 
monarch,  and  by  the  signet  which  he  wore,  on 
which  this  talismanic  seal  was  engraved,  he  is 
supposed  to  have  accomplished  the  most  ex- 
traordinary actions,  and  by  it  to  have  enlisted 
in  his  service  the  labors  of  the  genii  for  the 
construction  of  his  celebrated  Temple. 

Robinson  Crusoe  and  the  Thousand  and  One 
Nights  are  two  books  which  every  child  has 
read,  and  which  no  man  or  woman  ever  for-, 
gets.  In  the  latter  are  many  allusions  to  Sol- 
omon’s seal.  Especially  is  there  a story  of  an 
unlucky  fisherman  who  fished  up  in  his  net  a 
bottle  secured  by  a leaden  stopper,  on  which 
this  seal  was  impressed.  On  opening  it,  a 
fierce  Afrite,  or  evil  genius,  came  forth,  who 
gave  this  account  of  the  cause  of  his  impris- 
onment. “Solomon,”  said  he,  “the  son  of 
David,  exhorted  me  to  embrace  the  faith  and 
submit  to  his  authority;  but  I refused;  upon 
which  he  called  for  this  bottle,  and  confined 
me  in  it,  and  closed  it  upon  me  with  the  leaden 
stopper  and  stamped  upon  it  his  seal,  with 
the  great  name  of  God  engraved  upon  it. 
Then  he  gave  the  vessel  to  one  of  the  genii, 
who  submitted  to  him,  with  orders  to  cast  me 
into  the  sea.” 

Of  all  talismans,  there  is  none,  except,  per- 
haps, the  cross,  which  was  so  generally  prev- 
alent among  the  ancients  as  this  Seal  of  Solo- 
mon or  Shield  of  David.  It  has  been  found  in 
the  cave  of  Elephanta,  in  India,  accompany- 
ing the  image  of  the  Deity,  and  many  other 
places  celebrated  in  the  Brahmanical  and  the 
Buddhist  religions.  Mr.  Hay,  in  an  explora- 
tion into  western  Barbary,  found  it  in  the 
harem  of  a Moor,  and  in  a Jewish  synagogue, 
where  it  was  suspended  in  front  of  the  recess 
in  which  the  sacred  rolls  were  deposited.  In 
fact,  the  interlaced  triangles  or  Seal  of  Solo- 
mon may  be  considered  as  par  excellence  the 
great  Oriental  talisman. 

In  time,  with  the  progress  of  the  new  re- 
ligion, it  ceased  to  be  invested  with  a magical 
reputation,  although  the  Hermetic  philoso- 
phers of  the  Middle  Ages  did  employ  it  as 


SEALS 


SECRECY 


675 


one  of  their  mystical  symbols ; but  true  to  the 
theory  that  superstitions  may  be  repudiated, 
but  never  will  be  forgotten,  it  was  adopted 
by  the  Christians  as  one  of  the  emblems  of 
their  faith,  but  with  varying  interpretations. 
The  two  triangles  were  said  sometimes  to  be 
symbols  of  fire  and  water,  sometimes  of  prayer 
and  remission,  sometimes  of  creation  and  re- 
demption, or  of  life  and  death,  or  of  resurrec- 
tion and  judgment.  But  at  length  the  eccle- 
siologists  seem  to  have  settled  on  the  idea  that 
the  figure  should  be  considered  as  represent- 
ing the  two  natures  of  our  Lord — his  Divine 
and  his  human.  And  thus  we  find  it  dis- 
persed all  over  Europe,  in  medallions,  made  at 
a very  early  period,  on  the  breasts  of  the  re- 
cumbent effigies  of  the  dead  as  they  lie  in  their 
tombs,  and  more  especially  in  churches,  where 
it  is  presented  to  us  either  carved  on  the  walls 
or  painted  in  the  windows.  Everywhere  in 
Europe,  and  now  in  this  country,  where  eccle- 
siastical architecture  is  beginning  at  length  to 
find  a development  of  taste,  is  this  old  East- 
ern talisman  to  be  found  doing  its  work  as  a 
Christian  emblem.  The  spirit  of  the  old  talis- 
manic  faith  is  gone,  but  the  form  remains,  to 
be  nourished  by  us  as  the  natural  homage  of 
the  present  to  the  past. 

Among  the  old  Kabbalistic  Hebrews,  the 
Seal  of  Solomon  was,  as  a talisman,  of  course 
deemed  to  be  a sure  preventive  against  the 
danger  of  fire.  The  more  modern  Jews,  still 
believing  in  its  talismanic  virtues,  placed  it 
as  a safeguard  on  their  houses  and  on  their 
breweries,  because  they  were  especially  liable 
to  the  danger  of  fire.  The  common  people, 
seeing  this  figure  affixed  always  to  Jewish 
brew-houses,  mistook  it  for  a sign,  and  in 
time,  in  Upper  Germany,  the  hexagon,  or  Seal 
of  Solomon,  was  adopted  by  German  innkeep- 
ers as  the  sign  of  a beer-house,  just  as  the 
chequers  have  been  adopted  in  England, 
though  with  a different  history,  as  the  sign  of  a 
tavern. 

Seals,  Book  of  the  Seven.  “And  T saw,” 
says  St.  John  in  the  Apocalypse  (v.  1),  “in 
the  right  hand  of  him  that  sat  on  the^  throne  a 
book  written  within  and  on  the  back  side, 
sealed  with  seven  seals.”  The  seal  denotes 
that  which  is  secret,  and  seven  is  the  number 
of  perfection;  hence  the  Book  of  the  Seven 
Seals  is  a symbol  of  that  knowledge  which  is 
profoundly  secured  from  all  unhallowed  search. 
In  reference  to  the  passage  quoted,  the  Book 
of  the  Seven  Seals  is  adopted  as  a symbol  in 
the  Apocalyptic  Degree  of  the  Knights  of  the 
East  and  West,  the  seventeenth  of  the  Ancient 
and  Accepted  Rite. 

Seals,  Keeper  of  the.  An  officer  who 
has_  charge  of  the  seal  or  seals  of  the  Lodge. 
It  is  found  in  some  of  the  high  degrees  and 
in  continental  Lodges,  but  not  recognized  in 
the  York  or  American  Rites.  In  German 
Lodges  he  is  called  Siegelbewahrer,  and  in 
French,  Garde  des  Sccaux. 

Search  for  Truth.  This  is  the  object  of 
all  Freemasonry  and  it  is  pursued  from  the 
first  to  the  last  step  of  initiation.  The  Ap- 
prentice begins  it  seeking  for  the  light  which  is 


symbolized  by  the  Word,  itself  only  a symbol 
of  Truth.  As  a Fellow-Craft  he  continues  the 
search,  still  asking  for  more  fight.  And  the 
Master  Mason,  thinking  that  he  has  reached 
it,  obtains  only  its  substitute;  for  the  True 
Word,  Divine  Truth,  dwells  not  in  the  first 
temple  of  our  earthly  life,  but  can  be  found 
only  in  the  second  temple  of  the  eternal  life. 

There  is  a beautiful  allegory  of  the  great 
Milton,  who  thus  describes  the  search  after 
truth : “ Truth  came  into  the  world  with  her 
Divine  Master,  and  was  a perfect  shape  and 
glorious  to  look  upon.  But  when  he  as- 
cended, and  his  apostles  after  him  were  laid 
asleep,  there  straight  arose  a wicked  race  of 
deceivers,  who,  as  the  story  goes  of  the  Egyp- 
tian Typhon,  with  his  conspirators,  how  they 
dealt  with  the  good  Osiris,  took  the  virgin 
Truth,  hewed  her  lovely  frame  into  a thousand 
pieces,  and  scattered  them  to  the  four  winds 
of  heaven.  Ever  since  that  time  the  friends 
of  Truth,  such  as  durst  appear,  imitating  the 
careful  search  that  Isis  made  for  the  mangled 
body  of  Osiris,  went  up  and  down,  gathering 
up  limb  by  limb  stiU  as  they  could  find  them.” 

Seceders.  During  the  anti-Masonic  ex- 
citement in  America,  which  gave  rise  to  the 
anti-Masonic  pairty,  many  Masons,  fearing 
the  loss  of  popularity,  or  governed  by  an  er- 
roneous view  of  the  character  of  Freemasonry, 
withdrew  from  the  Order,  and  took  a part  in 
the  political  and  religious  opposition  to  it. 
These  men  called  themselves,  and  were  recog- 
nized by  the  title  of,  “seceders”  or  “seceding 
Masons.” 

Second  Temple.  See  Temple  of  Zerubbabel. 

Secrecy  and  Silence.  These  virtues  con- 
stitute the  very  essence  of  all  Masonic  charac- 
ter; they  are  the  safeguard  of  the  Institution, 
giving  to  it  all  its  security  and  perpetuity,  and 
are  enforced  by  frequent  admonitions  in  all 
the  degrees,  from  the  lowest  to  the  highest. 
The  Entered  Apprentice  begins  his  Masonic 
career  by  learning  the  duty  of  secrecy  and  si- 
lence. Hence  it  is  appropriate  that  in  that 
degree  which  is  the  consummation  of  initia- 
tion, in  which  the  whole  cycle  of  Masonic 
science  is  completed,  the  abstruse  machinery 
of  symbolism  should  be  employed  to  impress 
the  same  important  virtues  on  the  mind  of  the 
neophyte. 

The  same  principles  of  secrecy  and  silence 
existed  in  all  the  ancient  mysteries  and  sys- 
tems of  worship.  When  Aristotle  was  asked 
what  thing  appeared  to  him  to  be  most  diffi- 
cult of  performance, he  replied,  “To  be  secret 
and  silent.” 

“If  we  turn  our  eyes  back  to  antiquity,” 
says  Calcott,  “we  shall  find  that  the  old  Egyp- 
tians had  so  great  a regard  for  silence  and  se- 
crecy in  the  mysteries  of  their  religion,  that 
they  set  up  the  god  Harpocrates,  to  whom 
they  paid  peculiar  honour  and  veneration, 
who  was  represented  with  the  right  hand 
placed  near  the  heart,  and  the  left  down  by 
his  side,  covered  with  a skin  before,  full  of 
eyes  and  ears,  to  signify,  that  of  many  things 
to  be  seen  and  heard,  few  are  to  be  published.” 
{Candid  Disquisition,  p.  50.) 


676 


SECRETARY 


SECRET 


Apuleius,  who  was  an  initiate  in  the  mys- 
teries of  Isis,  says:  “ By  no  peril  will  I ever  be 
compelled  to  disclose  to  the  uninitiated  the 
things  that  I have  had  intrusted  to  me  on  con- 
dition of  silence.” 

Lobeck,  in  his  Aglaophainus,  has  collected 
several  examples  of  the  reluctance  with  which 
the  ancients  approached  a mystical  subject, 
and  the  manner  in  which  they  shrank  from 
divulging  any  explanation  or  fable  which  had 
been  related  to  them  at  the  mysteries,  under 
the  seal  of  secrecy  and  silence. 

And,  lastly,  in  the  school  of  Pythagoras, 
these  lessons  were  taught  by  the  sage  to  his 
disciples.  A novitiate  of  five  years  was  im- 
posed upon  each  pupil,  which  period  was  to  be 
passed  m total  silence,  and  m religious  and 
philosophical  contemplation.  And  at  length, 
when  he  was  admitted  to  full  fellowship  in 
the  society,  an  oath  of  secrecy  was  adminis- 
tered to  him  on  the  sacred  tetractys,  which 
was  equivalent  to  the  Jewish  Tetragramma- 
ton. 

Silence  and  secrecy  are  called  “the  cardinal 
virtues  of  a Select  Master,”  in  the  Ninth  or 
Select  Master’s  Degree  of  the  American  Rite. 

Among  the  Egyptians  the  sign  of  silence 
was  made  by  pressing  the  index  finger  of  the 
right  hand  on  the  lips.  It  was  thus  that  they 
represented  Harpocrates,  the  god  of  silence, 
whose  statue  was  placed  at  the  entrance  of  all 
temples  of  Isis  and  Serapis,  to  indicate  that 
silence  and  secrecy  were  to  be  preserved  as  to 
all  that  occurred  within. 

Secretary.  The  recording  and  correspond- 
ing ofiicer  of  a Lodge.  It  is  his  duty  to  keep  a 
just  and  true  record  of  all  things  proper  to  be 
written,  to  receive  all  moneys  that  are  due  the 
Lodge,  and  to  pay  them  over  to  the  Treasurer. 
The  jewel  of  his  ofiice  is  a pen,  and  his  posi- 
tion in  the  Lodge  is  on  the  left  of  the  Worship- 
ful Master  in  front. 

Secretary-General  of  the  Holy  Empire. 

The  title  given  to  the  Secretary  of  the  Su- 
preme Council  of  the  Ancient  and  Accepted 
Rite. 

Secretary,  Grand.  See  Grand  Secretary. 

Secret  Doctrine.  The  secret  doctrine  of 
the  Jews  was,  according  to  Steinschneider, 
nothing  else  than  a system  of  metaphysics 
founded  on  the  commentaries  on  the  law  and 
the  legends  of  the  Talmudists.  Of  this  secret 
doctrine,  Maimonides  says:  “Beware  that 
you  take  not  these  words  of  the  wise  men  in 
their  literal  signification,  for  this  would  be  to 
degrade  and  sometimes  to  contradict  the  sacred 
doctrine.  Search  rather  for  the  hidden  sense; 
and  if  you  cannot  find  the  kernel,  let  the  shell 
alone,  and  confess  that  you  cannot  under- 
stand it.”  All  mystical  societies,  and  even 
liberal  philosophers,  were,  to  a comparatively 
recent  period,  accustomed  to  veil  the  true 
meaning  of  their  instructions  in  intentional 
obscurity,  lest  the  unlearned  and  uninitiated 
should  be  offended.  The  Ancient  Mysteries 
had  their  secret  doctrine;  so  had  the  school 
of  Pythagoras,  and  the  sect  of  the  Gnostics. 
The  Alchemists,  as  Hitchcock  has  clearly 
shown,  gave  a secret  and  spiritual  meaning  to 


their  jargon  about  the  transmutation  of  met- 
als, the  elixir  of  life,  and  the  philosopher’s 
stone.  Freemasonry  alone  has  no  secret  doc- 
trine. Its  philosophy  is  open  to  the  world. 
Its  niodes  of  recognition  by  which  it  secures 
identification,  and  its  rites  and  ceremonies 
v/hich  are  its  method  of  instruction,  alone  are 
secret.  All  men  may  know  the  tenets  of  the 
Masonic  creed. 

Secret  Master.  The  Fourth  Degree  in 
the  Ancient  and  Accepted  Scottish  Rite,  and 
the  first  of  what  are  called  the  “Ineffable  De- 
grees.” It  refers  to  those  circumstances 
which  occurred  at  the  Temple  when  Solomon 
repaired  to  the  building  for  the  purpose  of 
supplying  the  loss  of  its  illustrious  builder  by 
the  appointment  of  seven  experts,  among 
whom  were  to  be  divided  the  labors  which 
heretofore  had  been  entrusted  to  one  gigantic 
mind.  The  lecture  elaborately  explains  the 
mystic  meaning  of  the  sacred  things  which 
were  contained  in  the  Sanctum  Sanctorum,  or 
Holy  of  Holies. 

The  Lodge  is  hung  with  black  curtains 
strewed  with  tears,  symbolic  of  grief.  There 
should  be  eighty-one  fights,  distributed  by 
nine  times  nine;  but  this  number  is  often  dis- 
pensed with,  and  three  times  three  substi- 
tuted. Later  rituals  reduce  them  to  eight. 

There  are  but  two  presiding  officers — a 
Master,  styled  “Puissant,”  and  representing 
King  Solomon,  and  an  Inspector,  representing 
Adoniram,  the  son  of  Abda,  who  had  the  in- 
spection of  the  workmen  on  Mount  Lebanon, 
and  who  is  said  to  have  been  the  first  Secret 
Master. 

Solomon  is  seated  in  the  east,  clothed  in 
mourning  robes  fined  with  ermine,  holding  a 
scepter  in  his  hand,  and  decorated  with  a blue 
sash  from  the  right  shoulder  to  the  left  hip, 
from  which  is  suspended  a triangle  of  gold. 
Before  him  is  placed  a triangular  altar,  on 
which  is  deposited  a wreath  of  laurel  and  olive 
leaves. 

Adoniram,  called  “Venerable  Inspector,’^ 
is  seated  in  the  west,  but  without  any  imple- 
ment of  office,  in  commemoration  of  the  fact 
that  the  works  were  suspended  at  the  time  of 
the  institution  of  this  degree.  He  is  deco- 
rated with  a triangular  white  collar,  bordered 
with  black,  from  which  is  suspended  an  ivory 
key,  with  the  letter  Z engraved  thereon,  which 
constitute  the  collar,  and  jewel  of  the  degree. 
These  decorations  are  worn  by  aU  the  breth- 
ren. 

The  apron  is  white  edged  with  black  and 
with  black  strings ; the  flap  blue,  with  an  open 
eye  thereon  embroidered  in  gold.  The  mod- 
ern ritual  prescribes  that  two  branches  of  olive 
and  laurel  crossing  each  other  shall  be  on  the 
middle  of  the  apron. 

Secret  Monitor.  An  honorary  or  side 
degree  very  commonly  conferred  in  the  United 
States.  The  communication  of  it  is  not  ac- 
companied, it  is  true,  with  any  impressive 
ceremonies,  but  it  inculcates  a lesson  of  un- 
faltering friendship  which  the  prospect  of 
danger  could  not  appal,  and  the  hour  of  ad- 
versity could  not  betray.  It  is,  in  fact,  de- 


SECRET 


SECULAR 


677 


voted  to  the  practical  elucidation  of  the  Ma- 
sonic virtue  of  Brotherly  Love.  In  conferring 
it,  those  passages  of  Scripture  which  arc  con- 
tained in  the  twentieth  chapter  of  the  1st 
Book  of  Samuel,  from  the  sixteenth  to  the 
twenty-third,  and  from  the  thirty-fifth  to  the 
forty-second  verses  inclusive,  are  usually  con- 
sidered as  appropriate.  It  may  be  conferred 
on  a worthy  Master  Mason  by  any  brother  who 
is  in  possession  of  its  ritual.  There  was  in 
Holland,  in  1778,  a secret  Masonic  society 
called  the  Order  of  Jonathan  and  David, 
which  was  probably  much  the  same  as  this 
American  degree.  Kloss  in  his  Catalogue 
(1910*’)  gives  the  title  of  a book  published  in 
that  year  at  Amsterdam  which  gives  its  stat- 
utes and  formulary  of  reception. 

Secret  of  the  Secrets,  The.  A degree 
cited  in  the  nomenclature  of  Fustier. 

Secret  Societies.  Secret  societies  may  be 
divided  into  two  classes:  First,  those  whose 
secrecy  consists  in  nothing  more  than  meth- 
ods by  which  the  members  are  enabled  to  rec- 
ognize each  other;  and  in  certain  doctrines, 
symbols,  or  instructions  which  can  be  ob- 
tained only  after  a process  of  initiation,  and 
under  the  promise  that  they  shall  be  made 
known  to  none  who  have  not  submitted  to  the 
same  initiation;  but  which,  with  the  exception 
of  these  particulars,  have  no  reservations  from 
the  pubhe.  And  secondly,  of  those  societies 
which,  in  addition  to  their  secret  modes  of  rec- 
ognition and  secret  doctrine,  add  an  entire  sec- 
recy as  to  the  object  of  their  association,  the 
times  and  places  of  their  meeting,  and  even  the 
very  names  of  their  members.  To  the  first  of 
these  classes  belong  all  those  moral  or  religious 
secret  associations  which  have  existed  from  the 
earliest  times.  Such  were  the  Ancient  Myster- 
ies, whose  object  was,  by  their  initiations,  to 
cultivate  a purer  worship  than  the  popular 
one;  such,  too,  the  schools  of  the  old  philoso- 
phers, hke  Pythagoras  and  Plato,  who  in  their 
esoteric  instructions  taught  a higher  doctrine 
than  that  which  they  communicated  to  their 
exoteric  scholars.  Such,  too,  are  the  modern 
secret  societies  which  have  adopted  an  exclu- 
sive form  only  that  they  may  restrict  the  social 
enjoyment  wnich  it  is  their  object  to  cultivate, 
or  the  system  of  benevolence  for  which  they 
are  organized,  to  the  persons  who  are  united 
with  them  by  the  tie  of  a common  covenant, 
and  the  possession  of  a common  knowledge; 
such,  lastly,  is  Freemasonry,  which  is  a secret 
society  only  as  respects  its  signs,  a few  of  its 
legends  and  traditions,  and  its  method  of  in- 
culcating its  mystical  philosophy,  but  which, 
as  to  everything  else — its  design,  its  object,  its 
moral  and  religious  tenets,  and  the  great  doc- 
trine which  it  teaches — is  as  open  a society  as 
if  it  met  on  the  highways  beneath  the  sun  of 
day,  and  not  within  the  well-guarded  portals 
of  a Lodge.  To  the  second  class  of  secret  so- 
cieties belong  those  which  sprung  up  first  in 
the  Middle  Ages,  hke  the  Vehm  Gericht  of 
Westphaha,  formed  for  the  secret  but  certain 
punishment  of  criminals;  and  in  the  eight- 
eenth century  those  political  societies  like  the 
Carbonari,  which  have  been  organized  at  revo- 


lutionary periods  to  resist  the  oppression  or 
overthrow  the  despotism  of  tyrannical  gov- 
ernments. It  is  evident  that  these  two  classes 
of  secret  societies  are  entirely  different  in 
character;  but  it  has  been  the  great  error  of 
wi'iters  hke  Barruel  and  Robison,  who  have 
attacked  Freemasonry  on  the  ground  of  its 
being  a secret  association  that  they  utterly 
confounded  the  two  classes. 

An  interesting  discussion  on  this  subject 
took  place  in  1848,  in  the  National  Assembly 
of  France,  during  the  consideration  of  those 
articles  of  the  law  by  which  secret  societies 
were  prohibited.  A part  of  this  discussion  is 
worth  preserving,  and  is  in  the  following 
words : 

M.  Volette:  I should  hke  to  have  one  define 
what  is  meant  by  a secret  society. 

M,  Coquerel:  Those  are  secret  societies 
which  have  made  none  of  the  declarations  pre- 
scribed by  law. 

M.  Paulin  Gillon:  I would  ask  if  Freema- 
sonry is  also  to  be  suppressed? 

M.  Flogon:  I begin  by  declaring  that,  under 
a repubhean  government,  every  secret  society 
having  for  its  object  a change  of  the  form  of 
such  government  ought  to  be  severely  dealt 
with.  Secret  societies  may  be  directed 
against  the  sovereignty  of  the  people;  and 
this  is  the  reason  why  I ask  for  their  suppres- 
sion; but,  from  the  want  of  a precise  defini- 
tion, I would  not  desire  to  strike^  as  secret  soci- 
eties, assemblies  that  are  perfectly  innocent. 
All  my  life,  until  the  24th  of  February,  have  I 
lived  in  secret  societies.  Now  I desire  them 
no  more.  Yes,  we  have  spent  our  life  in  con- 
spiracies, and  we  had  the  right  to  do  so;  for 
we  lived  under  a government  which  did  not 
derive  its  sanctions  from  the  people.  To-day 
I declare  that  under  a republican  government, 
and  with  universal  suffrage,  it  is  a crime  to  be- 
long to  such  an  association. 

M.  Coquerel:  As  to  Freemasonry,  your  com- 
mittee has  decided  that  it  is  not  a secret  society. 
A society  may  have  a secret,  and  yet  not  be  a 
secret  society.  I have  not  the  honor  of  being 
a Freemason. 

The  President:  The  thirteenth  article  has 
been  amended,  and  decided  that  a secret  so- 
ciety is  one  which  seeks  to  conceal  its  existence 
and  its  objects. 

Secret  Vault.  See  Vault,  Secret. 

Sectarianism.  Masonry  repudiates  all 
sectarianism,  and  recognizes  the  tenets  of  no 
sect  as  preferable  to  those  of  any  other,  re- 
quiring in  its  followers  assent  only  to  those 
dogmas  of  the  universal  religion  which  teach 
the  existence  of  God  and  the  resurrection  to 
eternal  life.  (See  Toleration.) 

Secular  Lodges.  The  epithet  secular  has 
sometimes,  but  very  incorrectly,  been  applied 
to  subordinate  Lodges  to  distinguish  them 
from  Grand  Lodges.  In  such  a connection 
the  word  is  unmeaning,  or,  what  is  worse,  is 
a term  bearing  a meaning  entirely  different 
from  that  which  was  intended  by  the  writer. 
‘‘Secular,”  says  Richardson,  “is  used  as  dis- 
tinguished from  eternal,  and  equivalent  to 
temporal;  pertaining  to  temporal  things, 


678 


SEDITION 


SELECT 


things  of  this  world;  worldly;  also  opposed 
to  spiritual,  to  holy.”  And  every  other  ortho- 
epist  gives  substantially  the  same  definition. 
It  is  then  evident,  from  this  definition,  that 
the  word  secular  may  be  applied  to  all  Masonic 
bodies,  but  not  to  one  class  of  them  in  con- 
tradistinction to  another.  All  Masonic  Lodges 
are  secular,  because  they  are  worldly,  and  not 
spiritual  or  holy  institutions.  But  a subor- 
dinate Lodge  is  no  more  secular  than  a Grand 
Lodge. 

Sedition  Act.  On  July  12, 1799,  the  Brit- 
ish Parliament,  alarmed  at  the  progress  of 
revolutionary  principles,  enacted  a law,  com- 
monly known  as  the  Sedition  Act,  for  the 
suppression  of  secret  societies;  but  the  true 
principles  of  Freemasonry  were  so  well  under- 
stood by  the  legislators  of  Great  Britain, 
many  of  whom  were  members  of  the  Order, 
that  the  following  clause  was  inserted  in  the 
Act: 

“And  whereas,  certain  societies  have  been 
long  accustomed  to  be  holden  in  this  kingdom, 
under  the  denomination  of  Lodges  of  Free- 
masons, the  meetings  whereof  have  been  in  a 
great  measure  directed  to  charitable  purposes, 
be  it  therefore  enacted,  that  nothing  in  this 
Act  shall  extend  to  the  meetings  of  any  such 
society  or  Lodge  which  shall,  before  the  pass- 
ing of  this  Act,  have  been  usually  holden 
under  the  said  denomination,  and  in  conform- 
ity to  the  rules  prevailing  among  the  said  so- 
cieties of  Freemasons.” 

Seeing.  One  of  the  five  human  senses, 
whose  importance  is  treated  of  in  the  Fellow- 
Craft’s  Degree.  ^ By  sight,  things  at  a 
distance  are,  as  it  were,  brought  near,  and 
obstacles  of  space  overcome.  So  in  Freema- 
sonry, by  a judicious  use  of  this  sense,  in 
modes  which  none  but  Masons  comprehend, 
men  distant  from  each  other  in  language,  in 
religion,  and  in  politics,  are  brought  near, 
and  the  impediments  of  birth  and  prejudice  are 
overthrown.  But,  in  the  natural  world,  sight 
cannot  be  exercised  without  the  necessary 
assistance  of  light,  for  in  darkness  we  are  un- 
able to  see.  So  in  Masonry,  the  peculiar  ad- 
vantages of  Masonic  sight  require,  for  their 
enjoyment,  the  blessing  of  Masonic  light.  Illu- 
minated by  its  Divine  rays,  the  Mason  sees 
where  others  are  blind;  and  that  which  to 
the  profane  is  but  the  darkness  of  ignorance, 
is  to  the  initiated  filled  with  the  light  of  knowl- 
edge and  understanding. 

Seekers.  (Chercheurs.)  The  First  Degree 
of  the  Order  of  Initiated  Knights  and  Brothers 
of  Asia. 

Sefldd  Schamagan.  A secret  Moslem 
Society,  called  also  the  Candidati,  from  being 
clothed  in  white.  They  taught  that  the 
wicked  would  be  transformed,  after  death, 
into  beasts,  while  the  good  would  be  reab- 
sorbed into  the  Divine  Creator.  The  chief 
was  known  as  the  Veiled  Prophet. 

Sejjin.  The  Arabic  register  of  all  the 
wicked,  also  the  title  of  the  residence  of  Eblis. 

^lamu  Aleikum,  Es.  The  Arabic  salu- 
tation of  “Peace  be  with  you”;  which  meets 
with  the  response  Aleikum,  es  Selaam” 


These  expressions  are  prominently  in  use  by 
ancient  Arabic  associations. 

Select  Master.  The  Ninth  Degree  in  the 
American  Rite,  and  the  last  of  the  two  con- 
ferred in  a Council  of  Royal  and  Select 
Masters.  Its  officers  are  a Thrice  Illustrious 
Grand  Master,  Illustrious  Hiram  of  Tyre, 
Principal  Conductor  of  the  Works,  Treasurer, 
Recorder,  Captain  of  the  Guards,  Conductor 
of  the  Council,  and  Steward.  The  first  three 
represent  the  three  Grand  Masters  at  the 
building  of  Solomon’s  Temple.  The  symbolic 
colors  are  black  and  red,  the  former  significant 
of  secrecy,  silence,  and  darkness;  the  latter 
of  fervency  and  zeal.  A Council  is  supposed 
to  consist  of  neither  more  nor  less  than 
twenty-seven;  but  a smaller  number,  if  not 
less  than  nine,  is  competent  to  proceed  to 
work  or  business.  The  candidate,  when 
initiated,  is  said  to  be  “chosen  as  a Select 
Master.”  The  historical  object  of  the  degree 
is  to  commemorate  the  deposit  of  an  impor- 
tant secret  or  treasure  which,  after  the  pre- 
liminary preparations,  is  said  to  have  been 
made  by  Hiram  Abif.  The  place  of  meeting 
represents  a secret  vault  beneath  the  Temple. 

A controversy  has  sometimes  arisen  among 
ritualists  as  to  whether  the  degree  of  Select 
Master  should  precede  or  follow  that  of 
Royal  Master  in  the  order  of  conferring. 
But  the  arrangement  now  existing,  by  which 
the  Royal  Master  is  made  the  First  and  tlie 
Select  Master  the  Second  Degree  of  Cryptic 
Masonry,  has  been  very  generally  accepted, 
and  this  for  the  best  of  reasons.  It  is 
true  that  the  circumstances  referred  to  in 
the  degree  of  Royal  Master  occurred  during 
a period  of  time  which  lies  between  the  death 
of  the  Chief  Builder  of  the  Temple  and  the 
completion  of  the  edifice,  while  those  referred 
to  in  the  degree  of  Select  Master  occurred 
anterior  to  the  builder’s  death.  Hence,  in 
the  order  of  time,  the  events  commemorated 
in  the  Select  Master’s  Degree  took  place 
anterior  to  those  which  are  related  in  the 
degree  of  Royal  Master;  although  in  Masonic 
sequence  the  latter  degree  is  conferred  before 
the  former.  This  apparent  anachronism  is, 
however,  reconciled  by  the  explanation  that 
the  secrets  of  the  Select  Master’s  Degree 
were  not  brought  to  light  until  long  after  tlie 
existence  of  the  Royal  Master’s  Degree  had 
been  known  and  recognized. 

In  other  words,  to  speak  only  from  the 
traditional  point  of  view.  Select  Masters 
had  been  designated,  had  performed  the 
task  for  which  they  had  been  selected,  and 
had  closed  their  labors,  without  ever  being 
openly  recognized  as  a class  in  the  Temple 
of  Solomon.  The  business  in  which  they 
were  engaged  was  a secret  one.  Their  occu- 
pation and  their  very  existence,  according 
to  the  legend,  were  unknown  to  the  great 
body  of  the  Craft  in  the  first  Temple.  The 
Ptoyal  Master’s  Degree,  on  the  contrary,  as 
there  was  no  reason  for  concealment,  was 
publicly  conferred  and  acknowledged  during 
the  latter  part  of  the  construction  of  the 
Temple  of  Solomon;  whereas  the  degree  of 


SEMELIUS 


SEPULCHER 


679 


Select  Master,  and  the  important  incidents 
on  which  it  was  founded,  are  not  supposed  to 
have  been  revealed  to  the  Craft  until  the  build- 
ing of  the  temple  of  Zerubbabel.  Hence  the 
Royal  Master’s  Degree  should  always  be  con- 
ferred anterior  to  that  of  the  Select  Master. 

The  proper  jurisdiction  under  which  these 
degrees  should  be  placed,  whether  under 
Chapters  and  to  be  conferred  preparatory 
to  the  Royal  Arch  Degree  or  under  Councils 
and  to  be  conferred  after  it,  has  excited  dis- 
cussion, The  former  usage  prevails  in  Mary- 
land and  Virginia,  but  the  latter  in  all  the 
other  States.  There  is  no  doubt  that  these 
degrees  belonged  originally  to  the  Ancient 
and  Accepted  Rite,  and  were  conferred  as 
honorary  degrees  by  the  Inspectors  of  that 
Rite.  This  authority  and  jurisdiction  the 
Supreme  Council  for  the  Southern  Jurisdic- 
tion of  the  Rite  continued  to  claim  until  the 
year  1870;  although,  through  neghgence,  the 
Councils  of  Royal  and  Select  Masters  in  some 
of  the  States  had  been  placed  under  the  con- 
trol of  independent  jurisdictions  called  Grand 
Councils.  Like  all  usurped  authority,  how- 
ever, this  claim  of  the  State  Grand  Councils 
does  not  seem  to  have  ever  been  universally 
admitted  or  to  have  been  very  firmly  es- 
tabhshed.  Repeated  attempts  have  been 
made  to  take  tne  degrees  out  of  the  hands  of 
the  Councils  and  to  place  them  in  the  Chap- 
ters, there  to  be  conferred  as  preparatory 
to  the  Royal  Arch.  The  General  Grand 
Chapter,  in  the  triennial  session  of  1847, 
adopted  a resolution  granting  this  permission 
to  all  Chapters  in  States  where  no  Grand 
Councils  exist.  But,  seeing  the  manifest 
injustice  and  inexpediency  of  such  a measure, 
at  the  following  session  of  1850  it  refused  to 
take  any  action  on  the  subject  of  these 
degrees.  In  1853  it  disclaimed  all  control 
over  them,  and  forbade  the  Chapters  under 
its  jurisdiction  to  confer  them.  As  far  as 
regards  the  interference  of  the  Ancient  and 
Accepted  Scottish  Rite,  that  question  was  set 
at  rest  in  1870  by  the  Mother  Council,  which, 
at  its  session  at  Baltimore,  formally  rehn- 
quished  all  further  control  over  them. 

Semelius.  An  officer  in  the  Sixth  Degree 
of  the  Modern  French  Rite,  known  as  the 
Grand  Master  of  Despatches. 

Semester.  The  mot  de  semestre,  or  semi- 
annual word,  is  used  only  in  France.  Every 
six  months  a secret  word  is  communicated 
by  the  Grand  Orient  to  all  the  Lodges  under 
its  jurisdiction.  This  custom  was  intro- 
duced October  28,  1773,  during  the  Grand 
Mastership  of  the  Duke  of  Chartres,  to  enable 
him  the  better  to  control  the  Lodges,  and  to 
afford  the  members  a means  whereby  they 
could  recognize  the  members  who  were  not 
constant  in  their  attendance,  and  also  those 
Masons  who  either  belonged  to  an  unrecog- 
nized Rite,  or  who  were  not  affiliated  with 
any  Lodge.  The  Chapters  of  the  higher 
degrees  receive  a word  annually  from  the 
Grand  Orient  for  the  same  purpose.  This, 
with  the  password,  is  given  to  the  Tiler  on 
entering  the  Temple. 


Senatorial  Chamber.  ^Vhen  the  Su- 
preme Council  of  the  Ancient  and  Accepted 
Rite  meets  in  the  Thirty-third  Degree,  it  is 
said  to  meet  in  its  senatorial  chamber. 

Seneschal.  An  officer  found  in  some  of 
the  high  degrees,  as  in  the  Thirty-second  of 
the  Ancient  and  Accepted  Rite,  where  his 
duties  are  similar  to  those  of  a Warden  of  a 
Lodge,  he  acting  as  the  deputy  of  the  presid- 
ing officer.  The  title  is  derived  from  the  old 
German  senne,  house,  and  schalk,  servant. 
The  seneschals  in  the  Middle  Ages  were  the 
lieutenants  of  the  dukes  and  other  great 
feudatories,  and  took  charge  of  the  castles 
of  their  masters  during  their  absence. 

Senior  Deacon.  See  Deacon. 

Senior  Entered  Apprentice.  In  the 
ritual  of  the  early  part  of  the  last  century  the 
Senior  and  Junior  Entered  Apprentices  acted 
in  the  place  of  the  Deacons,  which  offices 
were  then  unknown.  The  Senior  Entered 
Apprentice  was  placed  in  the  south,  and  his 
duty  was  “to  hear  and  receive  instructions, 
and  to  welcome  strange  Brethren.”  (See 
Junior  Entered  Apprentice.) 

Senior  Warden.  The  second  officer  in  a 
Symbolic  Lodge.  He  presides  over  the  Craft 
during  the  hours  of  labor,  as  the  Junior  does 
during  the  hours  of  refreshment,  and  in  the 
absence  of  the  Master  he  performs  his  duty. 
(See  Wardens.) 

Senses,  Five.  See  Five  Senses. 

Senses,  Seven.  See  Man. 

Sentinel.  An  officer  in  a Royal  Arch 
Chapter,  in  a council  of  Knights  of  the  Red 
Cross,  and  in  a Commandery  of  Knights 
Templar,  whose  duties  are  similar  to  those 
of  a Tiler  in  a Symbolic  Lodge.  In  some 
bodies  the  word  Janitor  has  been  substituted 
for  Sentinel^  but  the  change  is  hardly  a good 
one.  Janitor  has  been  more  generally  appro- 
priated to  the  porter  of  a collegiate  institution, 
and  has  no  old  Masonic  authority  for  its  use. 

Sephiroth.  (Hebrew,  nn^CD.)  It  is 
a plural  noun,  the  singular  being  Sephira. 
Buxtorf  {Lex.  Talm.)  says  the  word  means 
numerations,  from  SAPHAR,  to  number;  but 
the  Kabbalistic  writers  generally  give  it  the 
signification  of  splendors,  from  SAPHIRI, 
splendid.  The  account  of  the  creation  and 
arrangement  of  the  Sephiroth  forms  the  most 
important  portion  of  the  secret  doctrine  of 
the  Kabbalists,  and  has  been  adopted  and 
referred  to  in  many  of  the  high  philosophic 
degrees  of  Masonry.  Some  acquaintance 
with  it,  therefore,  seems  to  be  necessary  to 
the  Mason  who  desires  to  penetrate  into  the 
more  abstruse  arcana  of  his  Order.  (See 
Kabhala.) 

Sephora.  Wife  of  Moses,  and  daughter 
of  Raguel  or  Jethro,  Priest  of  Midian. 
Mentioned  in  the  Fourth  Degree  of  the  French 
Rite  of  Adoption. 

Septenary.  The  number  Seven,  which  see. 

Sepulcher.  The  spirit  of  gratitude  has 
from  the  earliest  period  led  men  to  venerate 
the  tombs  in  which  have  been  deposited  the 
remains  of  their  benefactors.  In  all  of  the 
ancient  religions  there  were  sacred  tombs  tq 


680 


SEPULCHER 


SERPENT 


which  worship  was  paid.  The  tombs  of  the 
prophets,  preserved  by  the  Israelites,  gave 
testimony  to  their  reverence  for  the  memory 
of  these  holy  personages.  After  the  advent 
of  Christianity,  the  same  sentiment  of  devo- 
tion led  the  pilgrims  to  visit  the  Holy  Land, 
that  they  might  kneel  at  what  was  believed  to 
be  the  sepulcher  of  their  Lord.  In  many  of 
the  churches  of  the  Middle  Ages  there  was  a 
particular  place  near  the  altar  called  the 
sepulcher,  whch  was  used  at  Easter  for  the 
performance  of  solemn  rites  commemorative 
of  the  Savior’s  resurrection.  This  custom 
still  prevails  in  some  of  the  churches  on  the 
Continent.  In  Templar  Masonry,  which  is 
professedly  a Christian  system,  the  sepulcher 
forms  a part  of  the  arrangements  of  a Com- 
mandery . In  England,  the  sepulcher  is  within 
the  Asylum,  and  in  front  of  the  Eminent 
Commander.  In  America  it  is  placed  with- 
out; and  the  scenic  representation  observed 
in  every  well-regulated  and  properly  arranged 
Commandery  furnishes  a most  impressive  and 
pathetic  ceremony. 

Sepulcher,  Knight  of  the  Holy.  See 

Knight  of  the  Holy  Sepulcher. 

Seraphim.  (Heb.,  Singular 

Seraph,  signifying  “burning,  fiery.”  Celes- 
tial beings  in  attendance  upon  Jehovah, 
mentioned  by  Isaiah.  Similar  to  the  Cheru- 
bim, having  the  human  form,  face,  voice, 
two  hands,  and  two  feet,  but  six  wings,  with 
four  of  which  they  cover  their  faces  and  feet 
— as  a sign  of  reverence — while  with  two 
they  fly.  Their  specific  ojfiice  is  to  sing  the 
praises  of  the  Holy  One,  and  convey  messages 
from  heaven  to  earth. 

Seraphim,  Order  of.  A Swedish  Rite, 
instituted  in  1334,  revived  in  1748.  The 
number  of  knights,  exclusive  of  the  royal 
family,  was  twenty-four. 

SerapIs,  Mysteries  of.  See  Egyptian 
Mysteries. 

Sermons,  Masonic.  Sermons  on  Masonic 
subjects,  and  delivered  in  churches  before 
Masonic  bodies  or  on  Masonic  festivals,  are 
peculiar  to  the  British  and  American  Free- 
masons. Neither  the  French  nor  German, 
nor,  indeed,  any  continental  hterature  of 
Masonry,  supplies  us  with  any  examples. 
The  first  Masonic  sermon  of  which  we  nave 
any  knowledge,  from  its  publication,  was 
“A  General  Charge  to  Masons,  delivered 
at  Christ  Church,  in  Boston,  [Massachusetts], 
on  the  27th  of  December,  1749,  by  the  Rev. 
Charles  Brockwell,  A.  M.,  published  at  the 
request  of  the  Grand  Officers  and  Brethren 
there.”  It  was,  however,  not  ^ printed  at 
Boston,  but  was  first  published  in  the  Free- 
masons^ Pocket  Companion  for  1754.  Brock- 
well  was  chaplain  of  the  English  troops 
stationed  at  Boston.  But  in  America,  at 
least,  the  custom  of  delivering  sermons  on 
St.  John’s  day  prevailed  many  years  before. 
In  Dr.  Mackey’s  History  of  Freemasonry  in 
South  Carolina  (pp.  15-20)  will  be  found  the 
authentic  evidence  that  the  Ijodges  in  Charles- 
ton attended  Divine  service  on  December  27, 
1738,  and  for  several  years  after,  on  each 


of  which  occasions  it  is  to  be  presumed  that 
a sermon  was  preached.  In  1742  it  is  dis- 
tinctly stated,  from  a contemporary  gazette, 
that  “both  Lodges  proceeded  regularly,  with 
the  ensigns  of  their  Order  and  music  before 
them,  to  church,  where  they  heard  a very 
learned  sermon  from  their  brother,  the  Rev. 
Mr.  Durand.”  Brockwell’s,  however,  is 
the  first  of  these  early  sermons  which  has 
had  the  good  fortune  to  be  embalmed  in 
type.  But  though  first  delivered,  it  was 
not  the  first  printed.  In  1750,  John  Entick, 
afterward  the  editor  of  an  edition  of  Ander- 
son’s Constitutions,  delivered  a sermon  at 
Walbrook,  England,  entitled  “ The  Free 
and  Accepted  _ Mason  Described.”  The  text 
on  this  occasion  was  from  Acts  xxviii.  22, 
and  had  some  significance  in  reference  to 
the  popular  character  of  the  Order.  “But 
we  desire  to  hear  of  thee  what  thou  thinkest; 
for  as  concerning  this  sect,  we  know  that 
everywhere  it  is  spoken  against.”  Entick 
preached  several  other  sermons,  which  were 
printed.  From  that  time,  both  in  England 
and  America,  the  sermon  became  a very 
usual  part  of  the  public  celebration  of  a 
Masonic  festival.  One  preached  at  New- 
castle-upon-Tyne, in  1775,  is  in  its  very 
title  a sermon  of  itself:  “The  Basis  of  Free- 
masonry displayed;  or,  an  Attempt  to  show 
that  the  general  Principles  of  true  Religion, 
genuine  Virtue,  and  sound  Morality  are  the 
noble  Foundations  on  which  this  renowned 
Society  is  established:  Being  a Sermon 
preached  in  Newcastle,  on  the  Festival  of 
St.  John  the  Evangelist,  1775,  by  Bro. 
Robert  Green.” 

In  1799,  the  Rev.  Jethro  Inwood  pub- 
lished a volume  of  Sermons,  in  which  are 
expressed  and  enforced  the  religious,  moral, 
and  political  virtues  of  Freemasonry,  preached 
upon  several  occasions  before  the  Provincial 
Grand  Officers  and  other  Brethren  in  the 
Counties  of  Kent  and  Essex.  In  1849  Spencer 
ublished  an  edition  of  this  work,  enriched 
y the  valuable  notes  of  Dr.  Oliver.  In  1801 
the  Rev.  Thaddeus  Mason  Harris.  Grand 
Chaplain  of  the  Grand  Lodge  and  Grand 
Chapter  of  Massachusetts,  published  at 
Charlestown,  Massachusetts,  a volume  of 
Discourses  delivered  on  Public  Occasions, 
illustrating  the  Principles,  displaying  the 
Tendency,  and  vindicating  the  Design  of 
Freemasonry.  This  work  has  also  been 
annotated  in  a new  edition  by  Dr.  Oliver, 
and  republished  in  his  Golden  Remains  of 
Early  Masonic  Writers.  During  this  century 
there  has  been  an  abundance  of  single  sermons 
preached  and  published,  but  no  other  col- 
lected volume  of  any  by  one  and  the  same 
author  has  been  given  to  the  public  since 
those  of  Dr.  Harris.  Yet  the  fact  that 
annually  in  Great  Britain  and^  America 
hundreds  of  sermons  in  praise  or  in  defense 
of  Freemasonry  are  delivered  from  Christian 
pulpits,  is  a valuable  testimony  given  by 
the  clergy  to  the  purity  of  the  Institution. 

Serpent.  As  a symbol,  the  serpent  ob- 
tained a prominent  place  in  all  the  ancient 


SERPENT 


SERVING 


681 


initiations  and  religions.  Among  the  Egyp- 
tians it  was  the  symbol  of  Divine  Wisdom 
when  extended  at  length,  and  the  serpent 
with  his  tail  in  his  moutn  was  an  emblem 
of  eternity.  The  winged  globe  and  serpent 
symbolized  their  triune  deity.  In  the  ritual 
of  Zoroaster,  the  serpent  was  a symbol  of 
the  universe.  In  China,  the  ring  between 
two  serpents  was  the  symbol  of  the  world 
governed  W the  power  and  wisdom  of  the 
Creator.  The  same  device  is  several  times 
repeated  on  the  Isiac  table.  Higgins  {Anacol,, 
i.,  521)  says  that,  from  the  faculty  which  the 
serpent  possessed,  of  renewing  itself,  without 
the  process  of  generation  as  to  outward 
appearance,  by  annually  casting  its  skin, 
it  became,  like  the  Phoenix,  the  emblem  of 
eternity;  but  he  denies  that  it  ever  repre- 
sented, even  in  Genesis,  the  evil  principle. 
Faber’s  theory  of  the  symbolism  of  the 
serpent,  as  set  forth  in  his  work  on  the  Origin 
of  Pagan  Idolatry,  is  ingenious.  He  says 
that  the  ancients  in  part  derived  their  idea 
of  the  serpent  from  the  first  tempter,  and 
hence  it  was  a hieroglyphic  of  the  evil  prin- 
ciple. But  as  the  deluge  was  thought  to  have 
emanated  from  the  evil  principle,  the  ser- 
pent became  a symbol  of  the  deluge.  He 
also  represented  the  good  principle;  the 
idea  being  borrowed  from  the  winged  Sera- 
liim  which  was  blended  with  the  Cheru- 
im  who  guarded  the  tree  of  life — the 
Seraphim  and  Cherubim  being  sometimes 
considered  as  identical;  and  besides,  in 
Hebrew,  means  both  a seraph  and  a 
serpent.  But  as  the  good  principle  was 
always  male  and  female,  the  male  serpent 
represented  the  Great  Father,  Adam  or 
Noah,  and  the  female  serpent  represented 
the  ark  or  world,  the  microcosm  and  the 
macrocosm.  Hence  the  serpent  represented 
the  perpetually  renovated  world,  and  as 
such  w’as  used  in  all  the  mysteries.  Dr. 
Oliver  brings  his  peculiar  views  to  the  in- 
terpretation, and  says  that  in  Christian 
Masonry  the  serpent  is  an  emblem  of  the 
fall  and  the  subsequent  redemption  of  man. 
In  Ancient  Craft  Masonry,  however,  the  ser- 
pent does  not  occur  as  a svmbol.  In  the  Tem- 
plar and  in  the  Philosophic  degrees — such  as 
the  Knight  of  the  Brazen  Serpent,  where  the 
serpent  is  combined  with  the  cross — it  is  evi- 
dently a symbol  of  Christ;  and  thus  the  sym- 
bolism of  these  degrees  is  closely  connected 
with  that  of  the  Rose  Croix. 

Serpent  and  Cross.  A symbol  used  in 
the  degrees  of  Knights  Templar  and  Knight 
of  the  Brazen  Serpent.  The  cross  is  a tau 
cross  T,  and  the  serpent  is  twined  around. 
Its  origin  is  found  in  Numbers  xxi.  9,  where 
it  is  said,  “Moses  made  a serpent  of  brass, 
and  put  it  upon  a pole.”  The  word  p,  Nes, 
here  translated  “a  pole,”  literally  means  a 
standard,  or  something  elevated  on  high  as 
a signal,  and  may  be  represented  by  a cross 
as  well  as  by  a pole.  Indeed,  Justin  Martyr 
calls  it  a cross. 

Serpent,  Knight  of  the  Brazen.  See 

Knight  of  the  Brazen  Serpent, 


Serpent  Worship.  In  ancient  times,  the 
serpent  was  an  object  of  adoration  in  almost 
all  nations.  It  was,  in  fact,  one  of  the 
earliest  deviations  from  the  true  system, 
and  in  almost  all  the  ancient  rites  we  find 
some  allusion  to  the  serpent.  It  w^as  wor- 
shiped in  India,  Egypt,  Phoenicia,  Babylo- 
nia, Greece,  and  Italy.  Indeed,  so  widely  was 
tins  worship  distributed,  presenting  ever^^- 
where  so  many  similar  features,  that  it  is 
not  surprisjng  that  it  has  been  regarded  by 
some  writers  as  the  primitive  religion  of 
man.  And  so  long  did  it  continue,  that 
in  the  sect  of  Ophites  it  became  one  of  the 
earliest  heresies  of  the  church.  In  some 
nations,  as  the  Egyptians,  the  serpent  was 
the  representative  of  the  good  principle; 
but  in  most  of  them  it  was  the  emblem  of 
the  evil  principle. 

Serving  Brethren.  Masons  whose  duty 
it  is  to  serve  the  Lodge  as  Tilers,  waiters 
at  the  Lodge  table,  and  to  perform  other 
menial  services,  are  called  in  European 
Lodges  “serving  brethren.”  They  are  not 
known  in  America,  but  were  long  recognized 
as  a distinct  class  in  England  and  on  the 
Continent.  In  1753  the  Grand  Lodge  of 
England  adopted  a regulation  for  their 
initiation,  which,  slightly  modified,  is  still 
in  force.  By  it  every  Lodge  is  empowered  to 
initiate  without  charge  “serving  brethren,” 
who  cannot,  however,  become  members  of 
the  Lodge,  although  they  may  join  another. 
In  military  Lodges  private  soldiers  may  be 
received  as  serving  brethren.  On  the  Conti- 
nent, at  one  time,  a separate  and  prelimi- 
nary form  of  reception,  with  peculiar  signs, 
etc.,  was  appropriated  to  those  wLo  were 
initiated  as  serving  brethren,  and  they  were 
not  permitted  to  advance  beyond  the  first 
degree;  which,  however,  worked  no  in- 
convenience, as  all  the  business  and  re- 
freshment of  the  Lodges  were  done  at  that 
time  in  the  Entered  Apprentice’s  Degree. 
The  regulation  for  admitting  serving  brethren 
arose  from  the  custom  of  Lodges  meeting 
at  taverns;  and  as  at  that  period  labor  and 
refreshment  were  intermixed,  the  waiters 
for  the  tavern  were  sometimes  required  to 
enter  the  room  while  the  Lodge  was  in 
session,  and  hence  it  became  necessary  to 
qualify  them  for  such  service  by  making 
them  Masons.  In  France  they  are  called 
Freres  Servants;  in  Germany,  Dienenden 
Briider. 

The  Knights  Templar  had  a class  called 
serving  brothers,  who  were  not,  however, 
introduced  into  the  Order  until  it  had  greatly 
increased  in  wealth  and  numbers.  The  form 
of  their  reception  varied  very  slightly  from 
that  of  the  Knights;  but  their  habit  was 
different,  being  black.  They  were  designated 
for  the  performance  of  various  services 
inside  or  outside  of  the  Order,  Many  rich 
and  well-born  men  belonged  to  this  class. 
They  were  permitted  to  take  part  in  the 
election  of  a Grand  Master.  The  treasurer 
of  the  Order  was  always  a serving  brother. 
Of  these  serving  brothers  there  were  two 


682 


SETH 


SEVEN 


kinds:  servants  at  arms  and  artificers.  The 
former  were  the  most  highly  esteemed;  the 
latter  being  considered  a very  inferior  class, 
except  the  armorers,  who  were  held,  on 
account  of  the  importance  of  their  occupa- 
tion, in  higher  estimation. 

Seth.  It  is  a theory  of  some  Masonic 
writers  that  the  principles  of  the  Pure  or 
Primitive  Freemasonry  were  preserved  in 
the  race  of  Seth,  which  had  always  kept 
separate  from  that  of  Cain,  but  that  after 
the  flood  they  became  corrupted  by  a se- 
cession of  a portion  of  the  Sethites,  who 
established  the  Spurious  Freemasonry  of 
the  Gentiles.  This  theory  has  been  very 
extensively  advanced  by  Dr.  Oliver  in  all 
his  works.  The  pillars  erected  by  Seth  to 
preserve  the  principles  of  the  arts  and  sciences 
are  mentioned  by  Josephus.  But  although 
the  Old  Constitutions  speak  of  Seth,  they 
ascribe  the  erection  of  these  pillars  to  the 
children  of  Lamech.  But  in  the  high  de- 
grees of  Masonry  the  erection  is  attributed 
to  Enoch.  (See  Enoch.) 

Sethos.  In  1731,  the  Abb4  Terrasson  pub- 
lislied  at  Paris  a work  entitled  Sethos  his- 
toire  ou  vie  tiree  des  monumens  anecdotes  de 
Vancienne  Egypte.  It  has  passed  through 
a great  many  editions  and  has  been  translated 
into  German  and  English.  Under  the  form 
of  fiction  it  contains  an  admirable  description 
of  the  initiation  into  the  ancient  Egyptian 
mysteries.  The  labors  and  researches  of 
Terrasson  have  been  very  freely  used  by 
Lenoir,  Clavel,  Oliver,  and  other  writers  on 
the  ancient  initiations. 

Setting-Maul.  A wooden  hammer  used 
by  Operative  Masons  to  “set”  the  stones 
in  their  proper  positions.  It  is  in  Specu- 
lative Masonry  a symbol,  in  the  Third 
Degree,  reminding  us  of  the  death  of  the 
builder  of  the  Temple,  which  is  said  to  have 
been  effected  by  this  instrument.  In  some 
Lodges  it  is  very  improperly  used  by  the 
Master  as  his  gavel,  from  which  it  totally 
differs  in  form  and  in  symbolic  signification. 
The  gavel  is  a symbol  of  order  and  decorum; 
the  setting-maul,  of  death  by  violence. 

Setting  Sun.  It  was  the  duty  of  the  Se- 
nior Wardens  to  pay  and  dismiss  the  Craft 
at  the  close  of  day,  when  the  sun  sinks  in 
the  West;  so  now  the  Senior  Warden  is  said 
in  the  Lodge  to  represent  the  setting  sun. 

Seven.  In  every  system  of  antiquity  there 
is  a frequent  reference  to  this  number, 
showing  that  the  veneration  for  it  proceeded 
from  some  common  cause.  It  is  equally 
a sacred  number  in  the  Gentile  as  in  the 
Christian  religion.  Oliver  says  that  this  can 
scarcely  be  ascribed  to  any  event,  except  it 
be  the  institution  of  the  Sabbath.  Higgins 
thinks  that  the  peculiar  circumstance,  perhaps 
accidental,  of  the  number  of  the  days  of  the 
week  coinciding  exactly  with  the  number  of 
the  planetary  bodies  probably  procured  for  it 
its  character  of  sanctity.  The  Pythagoreans 
called  it  a perfect  number,  because  it  was  made 
up  of  3 and  4,  the  triangle  and  the  square,  which 
ftre  the  two  perfect  figures.  They  called  it 


also  a virgin  number,  and  without  mother, 
comparing  it  to  Minerva,  who  was  a mother- 
less virgin,  because  it  cannot  by  multipli- 
cation produce  any  number  within  ten, 
as  twice  two  does  four,  and  three  times 
tliree  does  nine;  nor  can  any  two  numbers, 
by  their  multiplication,  produce  it. 

It  is  singular  to  observe  the  important 
part  occupied  by  the  number  seven  in  all 
the  ancient  systems.  There  were,  for  in- 
stance, seven  ancient  planets,  seven  Pleiades, 
and  seven  Hyades;  seven  altars  burned  con- 
tinually before  the  god  Mithras;  the  Ara- 
bians had  seven  holy  temples;  the  Hindus 
supposed  the  world  to  be  enclosed  within 
the  compass  of  seven  peninsulas;  the  Goths 
had  seven  deities,  viz.,  the  Sun,  the  Moon, 
Tuisco,  Woden,  Thor,  Friga,  and  Seatur, 
from  whose  names  are  derived  our  days  of 
the  week;  in  the  Persian  mysteries  were 
seven  spacious  caverns,  through  which  the 
aspirant  had  to  pass;  in  the  Gothic  mys- 
teries, the  candidate  met  with  seven  obstruc- 
tions, which  were  called  the  “road  of  the 
seven  stages”;  and,  finally,  sacrifices  were 
always  considered  as  most  efficacious  when 
the  victims  were  seven  in  number. 

Much  of  the  Jewish  ritual  was  governed 
by  this  number,  and  the  etymology  of  the 
word  shows  its  sacred  import,  for  the  radical 
meaning  of  shahang,  is,  says  Park- 

hurst,  sujficiency  or  fulness.  The  Hebrew 
idea,  therefore,  like  the  Pythagorean,  is  that 
of  perfection.  To  both  the  seven  was  a per- 
fect number.  Again:  means  to  swear, 

because  oaths  were  confirmed  either  by 
seven  witnesses,  or  by  seven  victims  offered 
in  sacrifice,  as  we  read  in  the  covenant  of 
Abraham  and  Abimelech.  (Gen.  xxi.  28.) 
Hence,  there  is  a frequent  recurrence  to  this 
number  in  the  Scriptmal  history.  The  Sab- 
bath was  the  seventh  day;  Noah  received 
seven  days’  notice  of  the  commencement  of 
the  deluge,  and  was  commanded  to  select 
clean  beasts  and  fowls  by  sevens;  seven  per- 
sons accompanied  him  into  the  ark;  the 
ark  rested  on  Mount  Ararat  in  the  seventh 
month;  the  intervals  between  despatching 
the  dove  were,  each  time,  seven  days;  the 
walls  of  Jericho  were  encompassed  seven 
days  by  seven  priests,  bearing  seven  rams’ 
horns;  Solomon  was  seven  years  building 
the  Temple,  which  was  dedicated  in  the 
seventh  month,  and  the  festival  lasted  seven 
days;  the  candlestick  in  the  tabernacle 
consisted  of  seven  branches;  and,  finally,  the 
tower  of  Babel  was  said  to  have  been  ele- 
vated seven  stories  before  the  dispersion. 

Seven  is  a sacred  number  in  Masonic 
symbolism.  It  has  always  been  so.  In  the 
earliest  rituals  of  the  last  century  it  was 
said  that  a Lodge  required  seven  to  make 
it  perfect;  but  the  only  explanation  to  be 
found  in  any  of  those  rituals  of  the  sacred- 
ness of  the  number  is  the  seven  hberal  arts 
and  sciences,  which,  according  to  the  old 
“Legend  of  the  Craft,”  were  the  founda- 
tion of  Masonry.  In  modern  ritualism  the 
symbolism  of  seven  has  been  transferred 


SEVEN 


SEVEN 


683 


from  the  First  to  the  Second  Degree,  and 
there  it  is  made  to  refer  only  to  the  seven 
steps  of  the  Winding  Stairs;  but  the  sym- 
bolic seven  is  to  be  found  diffused  in  a hundred 
ways  over  the  whole  Masonic  system. 

*The  sun  was  naturally  the  great  central 
planet  of  the  ancient  seven,  and  is  ever 
represented  as  the  central  light  of  the  seven 
in  the  branched  candlestick.  Of  the  days 
of  the  week  one  was  known  as  Sol’s  day,  or 
Sunday,  and  as  the 
Sun  was  the  son 
of  Saturn,  he  was 
ushered  in  by  his 
father  Saturn  (or 
Saturday),  whom 
he  superseded.  The 
Jews  got  their 
Sabbath  from 
the  Babylonians 
aboutyOO  B.c.  (Anc. 
Faiths,  p.  863;  also 
see  Philo  Judceus,  Josephus,  and  Clement 
of  Alexandria),  while  Sol’s  day  dates  from 
time  immemorial,  and  was  always  a sacred 
one.  In  a phallic  sense,  when  the  sun  has 
been  in  conjunction  with  the  moon,  he  only 
leaves  Luna  after  impregnation,  and  as 
Forlong,  in  his  Rivers  of  Life,  expresses  it, 
“the  young  sun  is  that  faint  globe  we  so 
often  see  in  the  arms  of  the  new  moon,” 
which  is  in  gestation  with  the  sun.  The 
occult  meaning  of  the  word  Mi-mi  perhaps  is 


here  revealed,  as  mentioned  in  2 Kings  xviii. 
27,  being  defined  Firewater.  Mi  is  the  name 
of  the  sun,  and  as  well  signifies  gold.  It  is 
designated  in  the  musical  scale,  and  is  also 
the  name  of  fire  in  Burmese,  Siamese,  and 
cognate  tongues,  as  mentioned  by  Forlong 
in  treating  of  the  Early  Faiths  of  Western 
Asia  (vol.  ii.,  p.  65). 

Next  to  the  sun  in  beauty  and  splendor 


* From  this  point  the  article  is  by  C.  T.  Mc- 
Cleuachan. 


the  moon  leads  all  the  hosts  of  heaven. 
And  the  Occidental,  as  well  as  the  Oriental, 
nations  were  strongly  moved  in  their  imagi- 
nations by  the  awful  majesty,  the  solemn 
silence,  and  the  grandeur  of  that  brilliant 
body  progressing  nightly  through  the  starry 
vault:  from  the  distant  plains  of  India  to 
ancient  Egypt,  and  even  those  far-off  lands 
where  the  Incas  ruled,  altars  were  erected 
to  the  worship  of  the  Moon.  On  every 
seventh  day  the  moon  assumed  a new  phase, 
which  gave  rise  to  festivals  to  Luna  being 
correspondingly  celebrated;  the  day  so  set 
apart  was  known  as  Moon-day,  or  the  second 
day  of  the  week,  that  following  iSwn-day. 
“The  Moon,  whose  phases  marked  and 
appointed  their  holy  days.”  (Cicero,  Tusculan 
Disputations,  Book  I.,  ch.  28.)  In  the 
Hebrew,  Syrian,  Persian,  Phoenician,  Chal- 
dean, and  Saxon,  the  word  Seven  signifies 
full  or  complete,  and  every  seventh  day  after 
the  first  quarter  the  moon  is  complete  in  its 
change.  In  all  countries  the  moon  is  best 
known  under  the  beautiful  figure  of  the  un- 
veiling Queen  of  Heaven. 

The  relative  values  of  Seven  in  the  musical 
scale  and  in  the  ancient  planetary  formula 
are  as  follows: 

Si  ...  . Moon  . . . Silver. 

Ut  ...  . Mercury  . . Quicksilver. 

Re  ...  . Venus  . . . Copper. 

Mi  . . . Sun  ....  Gold. 

Fa  ...  . Mars  . . . Iron. 

Sol  . . . Jupiter  . . Tin. 

La  ...  . Saturn  . . Lead. 

The  eminent  professor  of  music,  Carl  Berg- 
stein,  in  connection  herewith,  furnishes  the 
information  that  Guido  Aretinus,  Monk,  in 
the  eleventh  century,  the  great  reformer  of 
music,  invented  the  staff,  several  keys,  and 
the  names  ut,  re,  mi,  fa,  sol,  la,  si;  they 
being  taken  from  a prayer  to  St.  John  to  pro- 
tect the  voice,  running  thus: 

Ut  queant  laxis  TJesonare  fibris 
Mira  gestorum  Pamuli  tuorum 
Solve  polluti  Labii  reatum,  Sancte  Johannes. 

The  literal  translation  of  which  would  be 
rendered : 

“ For  that  (or  to  enable)  with  expanded  breast 
Thy  servants  are  able  to  sing  the  praise  of  Thy 
Deeds,  forgive  the  polluted  lips  the  sins  ut- 
tered.” 

The  syllable  ut  has  since  been  changed  for 
the  more  satisfactory  do. 

In  the  year  1562  there  was  printed  at 
Leipzig  a work  entitled  Heptalogium  Virgilii 
Salsburgensis,  in  honor  of  the  number  Seven. 
It  consists  of  seven  parts,  each  embracing 
seven  divisions.  In  1624  appeared  in  Lon- 
don a curious  work  on  the  subject  of  numbers, 
bearing  the  following  title:  “T/ie  Secret  of 
Numbers  according  to  Theological,  Arith- 
metical, Geometrical,  and  Harmonical  Com- 
putation; drawn,  for  the  better  part,  out  of 
those  Ancients,  as  well  as  Neoteriques.  Pleas- 
ing to  read,  profitable  to  understand,  opening 


684 


SEVEN 


SHARP 


themselves  to  the  capacities  of  both  learned 
and  unlearned;  being  no  other  than  a key 
to  lead  men  to  any  doctrinal  knowledge 
whatsoever.”  In  the  ninth  chapter  the 
author  has  given  many  notable  opinions 
from  learned  men,  to  prove  the  excellency 
of  the  number  Seven.  ‘‘First,  it  neither 
begets  nor  is  begotten,  accoraing  to  the 
sa3dng  of  Philo.  Some  numbers,  indeed, 
within  the  compass  of  ten,  beget,  but  are 
not  begotten;  and  that  is  the  unarie.  Others 
are  begotten,  but  beget  not,  as  the  octonarie. 
Only  the  septenaries  nave  a prerogative  above 
them  all,  they  neither  beget  nor  are  begotten. 
This  is  its  first  divinity  or  perfection.  Second- 
ly, this  is  a harmonical  number,  and  the 
well  and  fountain  of  that  fair  and  lovelv 
Sigamma,  because  it  includeth  within  itself 
all  manner  of  harmony.  Thirdly,  it  is  a 
theological  number,  consisting  of  perfection. 
Fourthly,  because  of  its  compositure;  for 
it  is  compounded  of  the  first  two  perfect 
numbers  equal  and  unequal,  three  and  four; 
for  the  number  two,  consisting  of  repeated 
unity,  which  is  no  number,  is  not  perfect. 
Now  every  one  of  these  being  excellent  of 
themselves  (as  hath  been  demonstrated),  how 
can  this  number  be  but  far  more  excellent, 
consisting  of  them  all,  and  participating,  as 
it  were,  of  all  their  excellent  virtues?” 

Hippocrates  says  that  the  septenary  num- 
ber, by  its  occult  virtue,  tends  to  the  accom- 
plishment of  all  things,  is  the  dispenser  of 
life  and  fountain  of  all  its  changes;  and, 
like  Shakespeare,  he  divides  the  life  of 
man  into  seven  ages.  In  seven  months 
a child  may  be  born  and  live,  and  not  be- 
fore. Anciently  a child  was  not  named 
before  seven  days,  not  being  accounted 
fully  to  have  life  before  that  periodical  day. 
The  teeth  spring  out  in  the  seventh  month, 
and  are  renewed  in  the  seventh  year,  when 
infancy  is  changed  into  childhood.  At  thrice 
seven  years  the  faculties  are  developed, 
manhood  commences,  and  we  become  legal- 
ly competent  to  all  civil  acts;  at  four 
times  seven  man  is  in  full  possession  of  his 
strength;  at  five  times  seven^  he  is  fit  for 
the  business  of  the  world;  at  six  times  seven 
he  becomes  grave  and  wise,  or  never;  at 
seven  times  seven  he  is  in  his  apogee,  and 
from  that  time  he  decays;  at  eight  times 
seven  he  is  in  his  first  climacteric;  at  nine 
times  seven,  or  sixty-three,  he  is  in  his  grand 
climacteric,  or  years  of  danger;  and  ten 
times  seven,  or  threescore  years  and  ten, 
has,  by  the  Royal  Prophet,  been  pronounced 
the  natural  period  of  human  life. 

Seven  Stars.  In  the  Tracing-Board  of  the 
Seventeenth  Degree,  or  Knight  of  the  East  and 
West,  is  the  representation  of  a man  clothed 
in  a white  robe,  with  a golden  girdle  round 
his  waist,  his  right  hand  extended,  and  sur- 
rounded with  seven  stars.  The  Seventeenth  is 
an  apocalyptic  degree,  and  this  s}^bol  is  taken 
from  the  passage  in  Revelation  i.  16,  “and  he 
had  in  his  right  hand  seven  stars.”  Jt  is  a 
symbol  of  the  seven  churches  of  Asia. 

Seventy  Years  of  Captivity.  This  period 


must  be  computed  from  the  defeat  of  the 
Egyptians  at  Carchemish,  in  the  same  year 
that  the  prophecy  was  given,  when  Nebuchad- 
nezzar reduced  the  neighboring  nations  of 
S3a’ia  and  Palestine,  as  well  as  Jerusalem, 
under  his  subjection.  At  the  end  of  seventy 
years,  on  the  accession  of  Cyrus,  an  end  was 
put  to  the  Babylonish  monarchy. 

Shaddai.  One  of  the  names  of  God.  In 
Exodus  vi.  3,  the  word  translated  God 
Almighty  is,  in  the  original,  Shaddai,  ''“ilZ?; 
it  is  therefore  the  name  by  which  he  was 
known  to  the  Israelites  before  he  commu- 
nicated to  Moses  the  Tetragrammaton.  The 
word  is  a pluralis  majestatis,  and  signifies 
all-powerful,  omnipotent. 

Shalal  Snalom  Abl.  (Hebrew,  D'17127 
bb'^0.  Diripuit  pacem  patri.)  A covered  word 
in  trie  Fifteenth  Degree  of  the  A.  A.  Scottish 
Rite. 

Shalash  Esrim.  (Heb. 

“Twenty-three,”  and  refers  to  a day  in  the 
month  Adar,  noted  in  the  Sixteenth  Degree 
of  the  A.  A.  Scottish  Rite. 

Shamir.  King  Solomon  is  said,  in  a Rab- 
binical legend,  to  nave  used  the  worm  Shamir 
as  an  instrument  for  building  the  Temple. 
The  legend  is  that  Moses  engraved  the  names 
of  the  twelve  tribes  on  the  stones  of  the 
breastplate  by  means  of  the  blood  of  the 
worm  Shamir,  whose  solvent  power  was  so 
great  that  it  could  corrode  the  hardest 
substances.  When  Solomon  was  about  to 
build  the  Temple  of  stones  without  the  use 
of  any  metallic  implement,  he  was  desirous 
of  obtaining  this  potent  blood;  but  the 
knowledge  of  the  source  whence  Moses  had 
derived  it  had  been  lost  by  the  lapse  of  time. 
Solomon  enclosed  the  chick  of  a oird,  either 
an  ostrich  or  a hoopoe,  in  a crystal  vessel, 
and  placed  a sentinel  to  watch  it.  The  parent 
bird,  finding  it  impossible  to  break  the 
vessel  with  her  bill  so  as  to  gain  access  to 
the  young  one.  flew  to  the  desert,  and  re- 
turned with  tne  miraculous  worm,  which, 
by  means  of  its  blood,  soon  penetrated  the 
prison  of  glass,  and  liberated  the  chick. 
By  a repetition  of  the  process,  the  King  of 
Israel  at  length  acquired  a sufficiency  of 
the  dissolving  blood  to  enable  him  to  work 
upon  the  stones  of  the  Temple. 

It  is  supposed  that  the  legend  is  based  on 
a corruption  of  the  word  Smiris,  the  Greek 
for  emery,  which  was  used  by  the  antique 
engravers  in  their  works  and  medallions, 
and  that  the  name  Shamir  is  merely  the 
Hebrew  form  of  the  Greek  word. 

Sharp  Instrument.  The  emblematic  use 
of  a “sharp  instrument,”  as  indicated  in 
the  ritual  of  the  First  Degree,  is  intended 
to  be  represented  by  a warlike  weapon 
(the  old  rituals  call  it  “a  warlike  instrument”), 
such  as  a dagger  or  sword.  The  use  of  the 
point  of  a pair  of  compasses,  as  is  sometirnes 
improperly  done,  is  an  erroneous  application 
of  the  symbol,  which  should  not  be  tolerated 
in  a properly  conducted  Lodge.  The  com- 
passes are,  besides,  a symbol  peculiar  to 
the  Third  Degree. 


SHASTER 


SHEM 


685 


Shaster.  (“Instruction.”)  Any  book  held 
more  or  less  sacred  among  the  Hindus, 
whether  included  in  the  Sruti  or  not.  The 
Great  Shasters  comprise  the  Vedas,  the 
Upavedas,  and  the  Vedangas,  with  their  ap- 
pended works  of  learning,  including  the  Pura- 
nas,  the  Ramayana,  and  the  Mahabharata. 

Shastras.  The  sacred  book  of  the  Hindus, 
which  contains  the  dogmas  of  their  religion 
and  the  ceremonies  of  their  worship.  It 
is  a commentary  on  the  Vedas,  and  consists 
of  three  parts:  the  moral  law,  the  rites  and 
ceremonies  of  the  religion,  and  the  distri- 
bution of  the  people  into  tribes.  To  the 
Hindu  Mason  it  would  be  the  Greater  Light 
and  his  Book  of  the  Law,  as  the  Bible  is 
to  his  Christian  brother. 

Sheba,  Queen  of.  In  the  Books  of  Kings 
and  Chronicles,  we  are  told  that  “when 
the  Queen  of  Sheba  heard  of  the  fame  of 
Solomon  concerning  the  name  of  the  Lord, 
she  came  to  prove  him  with  hard  Questions.” 
Sheba,  ^ or  Saba,  is  supposed  to  have  been 
a province  of  Arabia  Felix,  situated  to  the 
south  of  Jerusalem.  The  queen,  whose  visit 
is  thus  described,  is  spoken  of  nowhere  else 
in  Scripture.  But  the  Jews  and  the  Arabs, 
who  gave  her  the  name  of  Balkis,  recite 
many  traditions  concerning  her.  The  Ma- 
sonic one  will  be  found  under  the  words 
Admiration,  Sign  of,  which  see. 

Shebat.  The  fifth  month  of  the 

Hebrew  civil  year,  and  corresponding  with 
the  months  January  and  February,  be- 
ginning with  the  new  moon  of  the  former. 

Shekel.  In  the  Fourth  or  Mark  Master’s 
Degree,  it  is  said  that  the  value  of  a mark 
is  “a  Jewish  half-shekel  of  silver,  or  twenty- 
five  cents  in  the  currency  of  this  country.” 
The  shekel  of  silver  was  a weight  of  great 
antiquity  among  the  Jews,  its  value  being 


about  a half-dollar.  In  the  time  of  Solomon, 
as  well  as  long  before  and  long  after,  until 
the  Babylonish  exile,  the  Hebrews  had  no 
regularly  stamped  money,  but  generally 
used  in  traffic  a currency  which  consisted 
of  uncoined  shekels,  which  they  weighed 
out  to  one  another.  The  earliest  specimens 
of  the  coined  shekel  which  v/e  know  are 
of  the  coinage  of  Simon  Maccabeus,  issued 
about  the  year  144  b.c.  Of  these,  we  gen- 
erally find  on  the  obverse  the  sacred  pot 
of  manna,  with  the  inscription,  “Shekel 
Israel,”  in  the  old  Samaritan  character; 
on  the  reverse,  the  rod  of  Aaron,  having 
three  buds,  with  the  inscription,  “lerushalem 
Kadoshah,”  or  Jerusalem  the  Holy,  in  a 
similar  character. 

Sheklnah.  Heb.,  derived  from 


SHAKAN,  to  dwell.  A term  applied  by 
the  Jews,  especiallv  in  the  Targums,  to 
the  Divine  glory  which  dwelt  in  the  taber- 
nacle and  the  Temple,  and  wliich  was  mani- 
fested by  a visible  cloud  resting  over  the 
mercy-seat  in  the  Holy  of  Holies.  It  first 
appeared  over  the  ark  when  Moses  conse- 
crated the  tabernacle;  and  was  afterward, 
upon  the  consecration  of  the  Temple  by 
Solomon,  translated  thither,  where  it  re- 
mained until  the  destruction  of  that  building. 

The  Shekinah  disappeared  after  the  de- 
struction of  the  first  Temple,  and  was  not 
present  in  the  second.  Mr.  Christie,  in  his 
learned  treatise  on  the  Worship  of  the  Ele- 
ments, says  that  “the  loss  of  the  Shekinah, 
that  visible  sign  of  the  presence  of  the  Deity, 
induced  an  early  respect  for  solar  light  as 
its  substitute.”  Now  there  is  much  that 
is  significative  of  Masonic  history  in  this 
brief  sentence.  The  sun  still  remains  as  a 
prominent  symbol  in  the  Masonic  system. 
It  has  been  derived  by  the  Masons  from 
those  old  sun- worshipers.  But  the  idea 
of  Masonic  light  is  very  different  from  their 
idea  of  solar  light.  _ The  Shekinah  was  the 
symbol  of  the  Divine  glory;  but  the  true 
glory  of  divinity  is  Truth,  and  Divine  Truth 
is  therefore  the  Shekinah  of  Masonry.  This 
is  symbolized  by  light,  which  is  no  longer 
used  by  us  as  a “substitute”  for  the  Shekinah, 
or  the  Divine  glory,  but  as  its  symbol — the 
physical  expression  of  its  essence. 

Shelum  lecka.  The  password  of  the 
Order  of  Felicity.  It  is  of  Arabic  root, 
signifying,  “Peace  be  with  you!” 

Shem.  The  Name.  The  Jews  in 

their  sacred  rites  often  designated  God  by 
the  word  Name,  but  they  applied  it  only 
to  him  in  his  most  exalted  character  as 
expressed  by  the  Tetragrammaton,  JEHO- 
VAH. To  none  of  the  other  titles  of  God, 
such  as  El,  Eheyeh,  or  Adonai,  do  they 
apply  the  word.  Thus,  Shejnchah  Kadosh, 
Thy  name  is  holy,  means  Thy  name  Jehovah 
is  holy.  To  the  Name  thus  exalted,  in 
its  reference  to  the  Tetragrammaton,  they 
applied  many  epithets,  among  which  are 
the  following  used  by  the  Talmudists, 
D127,  Shem  shal  arhang,  the  name  of 
four,  i.  e.,  four  letters;  D'iu,  Shemham- 

jukad,  the  appropriated  name,  i.  e.,  appro- 
priated solely  to  God.  C127,  Shem 

haggadol,  the  great  name,  and  Cli;, 

Shem  hakkadosh,  the  holy  name.  To  the  Jew, 
as  to  the  Mason,  this  great  and  holy  name 
was  the  symbol  of  all  Divine  truth.  The 
Name  was  the  true  name,  and  therefore  it 
symbolized  and  represented  the  true  God. 

Shem,  Ham,  Japheth.  The  three  sons 
of  Noah,  who  assisted  him  in  the  construc- 
tion of  the  ark  of  safety,  and  hence  they 
became  significant  words  in  the  Royal 
Arch  Degree  according  to  the  American 
system.  The  interpolation  of  Adoniram  in 
the  place  of  one  of  these  names,  which  is 
sometimes  met  with,  is  a blunder  of  some 
1 modern,  ignorant  ritual  maker. 


686 


SHEM 


SHIELD 


Shem  Hamphorasch.  the 

separated  name.  The  Tetragrammaton  is 
80  called  because,  as  Maimonides  {More 
Nevoch.)  says,  all  the  names  of  God  are 
derived  from  his  works  except  the  Tetra- 
grammaton, which  is  called  the  separated 
name,  because  it  is  derived  from  the  sub- 
stance of  the  Creator,  in  which  there  is 
no  participation  of  any  other  thing.  That 
is  to  say,  this  name  indicates  the  self-existent 
essence  of  God,  which  is  something  alto- 
gether within  himself,  and  separate  from 
his  works. 

Shemitic.  One  of  the  three  historical 
divisions  of  religion — the  other  two  being 
the  Turanian  and  the  Aryan — and  embraces 
Mosaism,  Christianity,  the  Eddaic  Code, 
and  Moslemism. 

Sheriff.  According  to  Preston,  the  sheriff 
of  a county  possessed,  before  the  revival  of 
1717,  a power  now  confined  to  Grand  Masters. 
He  says  {I Rust.,  p.  182)  that  “A  sufficient 
number  of  Masons  met  together  within  a cer- 
tain district,  with  the  consent  of  the  Sheriff  or 
chief  magistrate  of  the  place,  were  empowered, 
at  this  time,  to  make  Masons,  and  practise  the 
rites  of  Masonry  without  a Warrant  of  Consti- 
tution.” This  is  confirmed  by  the  following 
passage  in  the  Cooke  MS.  (lines  901-912): 
‘'When  the  masters  and  fellows  be  forewarned, 
and  are  come  to  such  congregations,  if  need  be, 
the  Sheriff  of  the  Country,  or  the  Mayor  of 
the  City,  or  Aldermen  of  the  Town  in  which 
such  Congregation  is  holden,  shall  be  fellow 
and  sociate  to  the  master  of  the  congrega- 
tion in  help  of  him  against  rebels  and  [for 
the]  upbearing  the  right  of  the  realm.” 

Shermah,  Insect.  See  Insect  Shermah. 

Shesha.  The  seven-headed  serpent  float- 
ing in  the  cosmical  ocean,  upon  which  the 
throne  of  Brahma  rested. 

Shetharboznai.  See  Tatnai. 

Shewbread.  The  twelve  loaves  which 
were  placed  upon  a table  in  the  sanctuary 
of  the  Temple,  and  which  were  called  the 
shewbread  or  bread  of  the  presence,  are  repre- 
sented among  the  paraphernalia  of  a Lodge  of 
Perfection  in  the  Ancient  and  Accepted  Rite. 
Bahr  {Symholik)  says  that  the  shewbread  was  a 
symbol  of  the  bread  of  life — of  the  eternal  life 
by  which  we  are  brought  into  the  presence  of 
God  and  know  him;  an  interpretation  that 
is  equally  applicable  to  the  Masonic  sym- 
bolism. , 

Shibboleth.  (Heb.  rhy^.)  The  word 
which  the  Gileadites  under  Jephthah  made 
use  of  as  a test  at  the  passages  of  the  river 
Jordan  after  a victory  over  the  Ephraimites. 
The  word  has  two  meanings  in  Hebrew: 
First,  an  ear  of  corn;  and,  secondly,  a stream 
of  water.  As  the  Eplu-aimites  were  desirous 
of  crossing  the  river,  it  is  probable  that 
this  second  meaning  suggested  it  to  the 
Gileadites  as  an  appropriate  test  word  on 
the  occasion.  The  proper  sound  of  the 
first  letter  of  this  word  is  sh,  a harsh  breath- 
ing which  is  exceedingly  difficult  to  be  pro- 
nounced by  persons  whose  vocal  organs 
have  not  been  accustomed  to  it.  Such  was 


the  case  with  the  Ephraimites,  who  substi- 
tuted for  the  aspiration  the  hissing  sound 
of  s.  Their  organs  of  voice  were  incapa- 
ble of  the  aspiration,  and  therefore,  as  the 
record  has  it,  they  “could  not  frame  to 
pronounce  it  right.”  The  learned  Burder 
remarks  {Orient.  Oust.,  ii.,  782)  that  in 
Arabia  the  difference  of  pronunciation 
among  persons  of  various  districts  is  much 
greater  than  in  most  other  places,  and  such 
as  easily  accounts  for  the  circumstance  men- 
tioned in  the  passage  of  Judges.  Hutchin- 
son {Sp.  of  Mas.,  p.  182),  speaking  of  this 
word,  rather  fancifully  derives  it  from  the 
Greek  o-ifio},  I revere,  and  XiQos,  a stone,  and, 
therefore,  he  says  “2t/3oAt0or,  Sibbolithon, 
Colo  Lapidem,  implies  that  they  (the  Ma- 
sons) retain  and  keep  inviolate  their  obli- 
gations, as  the  Juramentum  per  Jovem  La- 
pidem, the  most  obligatory  oath  held  among 
the  heathen.” 

It  may  be  remarked  that  in  the  ritual 
of  the  Fellow-Craft’s  Degree,  where  the 
story  of  the  Ephraimites  is  introduced,  and 
where  Shibboleth  is  symbolically  inter- 
preted as  meaning  plenty,  the  word  water-ford 
is  sometimes  used  incorrectly,  instead  of 
waterfall.  Shibboleth  means  a flood  of  water, 
a rapid  stream,  not  a ford.  In  Psalm  Ixix. 
3,  the  word  is  used  in  this  exact  sense. 

Shibboleth  shetafatni,  the  flood  has 
overwhelmed  me.  And,  besides,  a waterfall 
is  an  emblem  of  plenty,  because  it  indicates 
an  abundance  of  water;  while  a water-ford, 
for  the  converse  reason,  is,  if  any  symbol 
at  all,  a symbol  of  scarcity. 

Shield.  The  shape  of  the  shield  worn  by 
the  knight  in  the  Middle  Ages  varied  accord- 
ing to  the  caprice  of  the  wearer,  but  generally 
it  was  large  at  the  top  and  gradually 
diminished  to  a point,  being  made  of  wood 
and  covered  with  leather,  and  on  the  outside 
was  seen  the  escutcheon  or  representation 
of  the  armorial  bearings  of  the  owner.  The 
shield,  with  all  the  other  parts  of  the  armor 
worn  by  the  knights  except  the  gauntlets, 
has  been  discontinued  by  the  modern  Ma- 
sonic Knights.  Oliver  thinks  that  in  some 
of  the  military  initiations,  as  in  those  of 
the  Scandinavian  mysteries,  the  shield 
was  substituted  for  the  apron.  An  old 
heraldic  writer,  quoted  by  Sloane-Evans 
{Gram.  Brit.  Her.,  153),  thus  gives  the 
symbolic  import  of  the  shield:  “Like  as 
the  shield  served  in  the  battle  for  a safe- 
guard of  the  body  of  soldiers  against  wounds, 
even  so  in  time  of  peace,  the  same  being 
hanged  up,  did  defend  the  owner  against 
the  malevolent  detractions  of  the  envious.” 

Shield  of  David.  Two  interlaced  tri- 
angles, more  commonly  known  as  the  Seal 
of  Solomon,  and  considered  by  the  ancient 
Jews  as  a talisman  of  great  efficacy,  (See 
Seal  of  Solomon.)  Because  the  shield  was, 
in  battle,  a protection,  like  a talisman,  to 
the  person,  the  Hebrews  used  the  same  word, 
Magen,  to  signify  both  a shield  and  a 
talisman.  Gaffarel  says,  in  his  Curiositates 
Inauditoe  {Bond.  Trans.,  1650,  p.  133),  “The 


SHINTO 


SHOE 


687 


Hebrew  word  Maghen  signifies  a scutcheon, 
or  any  other  thing  noted  with  Hebrew 
characters,  the  virtue  whereof  is  like  to  that 
of  a scutcheon.”  After  showing  that  the 
shield  was  never  an  image,  because  the 
Mosaic  law  forbade  the  making  of  graven 
images,  he  adds:  ^‘Maghen,  therefore,  sig- 
nifies properly  any  piece  of  paper  or  other 
like  matter  marked  or  noted  with  certain 
characters  drawn  from  the  Tetragrammaton, 
or  Great  Name  of  four  letters,  or  from  any 


other.”  The  most  usual  form  of  the  Shield 
of  David  was  to  place  in  the  center  of  the 
two  triangles,  and  at  the  intersecting  points, 
the  Hebrew  word  NbjJX,  Agla,  which  was 
compounded  of  the  initials  of  the  words  of 
the  sentence,  ^j“iX  zb'Ji'b  nriN,  Atah  Gibor 
Lolam  Adonai,  ‘‘Thou  art  strong  in  the 
eternal  God.”  Thus  constructed,  the  Shield 
of  David  was  supposed  to  be  a preservative 
against  all  sorts  of  dangers. 

Shinto.  The  national  worship  of  the  Jap- 
anese, and  signifies  the  “path  of  the  gods.” 
It  is  presumed  to  be  more  ancient  than  the 
days  of  King  Solomon,  and  is  analogous 
to  sun-worship. 

Shintoism.  The  ancient  religion  of  Japan, 
and  founded  on  the  worship  of  ancestors. 
It  acknowledges  a Supreme  Creator  and 
many  subordinate  gods  called  Kami,  many 
of  whom  are  the  apotheoses  of  emperors 
and  great  men.  It  believes  in  the  immor- 
tality of  the  soul,  and  in  its  ritual  uses  sym- 
bols, such  as  the  mirror — which  is  the 
symbol  of  an  unsoiled  life — and  lustra- 
tions symbolic  of  moral  purification.  Like 
the  early  Grecian  mythology,  Shintoism 
has  deified  natural  objects,  such  as  the  sun, 
the  air,  earth,  fire,  water,  lightning,  thunder, 
etc.  It  is  a system  much  mixed  up  with  the 
philosophy  of  Confucius  and  with  myths 
and  legends. 

Shock.  A striking  of  hands  and  feet,  so  as 
to  produce  a sudden  noise.  There  is  a 
ceremony  called  “the  shock,”  which  was 
in  use  in  the  reception  of  an  Apprentice  in 


the  beginning  of  this  century^  and  is  still 
used  by  some  Lodges  in  what  is  called  “the 
Shock  of  Entrance,”  and  by  all  in  “the 
Shock  of  Enlightenment.”  Of  the  first 
shock  as  well  as  of  the  second,  there  are 
evident  traces  in  some  of  the  earlier  rituals 
of  the  last  century,  and  there  is  no  doubt 
that  it  was  an  ancient  ceremony,  the  gradual 
disuse  of  which  is  an  innovation. 

Shock  of  Enlightenment.  A ceremony 
used  in  all  the  degrees  of  Symbolic  Masonry. 
By  it  we  seek  to  symbolize  the  idea  of  the 
birth  of  material  light,  by  the  representation 
of  the  circumstances  that  accompanied  it, 
and  their  reference  to  the  birth  of  intellectual 
or  Masonic  light.  The  one  is  the  type  of  the 
other;  and  hence  the  illumination  of  the 
candidate  is  attended  with  a ceremony 
that  may  be  supposed  to  imitate  the  primal 
illumination  of  the  universe — most  feebly, 
it  is  true,  and  yet  not  altogether  without 
impressiveness. 

The  Shock  of  Enlightenment  is,  then,  a 
symbol  of  the  change  which  is  now  taking 
place  in  the  intellectual  condition  of  the 
candidate.  It  is  the  symbol  of  the  birth  of 
intellectual  light  and  the  dispersion  of  intel- 
lectual darkness. 

Shock  of  Entrance.  A ceremony  for- 
merly used  on  the  admission  of  an  Entered 
Apprentice,  but  now  partly  becoming  ob- 
solete. In  the  old  initiations,  the  same 
word  signified  to  die  and  to  be  initiated,  be- 
cause, in  the  initiation,  the  lesson  of  death 
and  the  resurrection  to  eternal  life  was  the 
dogma  inculcated.  In  the  initiation  of  an 
Apprentice  in  Masonry  the  same  lesson  is 
begun  to  be  taught,  and  the  initiate,  enter- 
ing upon  a new  life  and  new  duties,  dis- 
rupting old  ties  and  forming  new  ones, 
passes  into  a new  birth.  This  is,  or  ought 
to  be,  necessarily  accompanied  by  some  cere- 
mony which  should  symbolically  represent 
this  great  moral  change.  Hence  the  impres- 
sion of  this  idea  is  made  by  the  symbolism 
of  the  shock  at  the  entrance  of  the  candidate. 

The  shock  or  entrance  is  then  the  sym- 
bol of  the  disruption  of  the  candidate  from 
the  ties  of  the  world,  and  his  introduction 
into  the  life  of  Masonry.  It  is  the  symbol 
of  the  agonies  of  the  first  death  and  of  the 
throes  of  the  new  birth. 

Shoe.  Among  the  ancient  Israelites,  the 
shoe  was  made  use  of  in  several  significant 
ways.  To  put  off  the  shoes,  imported  rever- 
ence, and  was  done  in  the  presence  of  God, 
or  on  entering  the  dwelling  of  a superior. 
To  unloose  one^s  shoe  and  give  it  to  another 
w^as  the  way  of  confirming  a contract.  Thus 
we  read  in  the  Book  of  Ruth,  that  Boaz 
having  proposed  to  the  nearest  kinsman  of 
Ruth  to  exercise  his  legal  right  by  redeeming 
the  land  of  Naomi,  which  was  offered  for 
sale,  and  marrying  her  daughter-in-law,  the 
kinsman,  being  unable  to  do  so,  resigned  his 
right  of  purchase  to  Boaz;  and  the  narrative 
goes  on  to  say  (Ruth  iv.  7,  8),  “Now  this 
was  the  manner  in  former  time  in  Israel 
concerning  redeeming  and  concerning  chang- 


688 


SHOULKAIN 


SIGHT 


ing,  for  to  confirm  all  things;  a man  plucked 
off  his  shoe,  and  gave  it  to  his  neighbor: 
and  this  was  a testimony  in  Israel.  There- 
fore the  kinsman  said  unto  Boaz,  Buy  it  for 
thee.  So  he  drew  off  his  shoe.’’  The 
reference  to  the  shoe  in  the  First  Degree  is 
therefore  really  as  a symbol  of  a covenant 
to  be  entered  into.  In  the  Third  Degree  the 
symbolism  is  altogether  different.  For  an 
explanation  of  it,  see  Discalceation, 

Shoulkain.  (Ileb.  Fimbria  pos- 

sessionis.)  Stolkin,  mentioned  in  the  Ninth 
and  other  degrees  of  the  A.  A.  Scottish  Rite. 

Shovel.  An  instrument  used  to  remove 
rubbish.  It  is  one  of  the  working-tools  of 
a Royal  Arch  Mason,  and  symbolically 
teaches  him  to  remove  the  rubbish  of  passions 
and  prejudices,  that  he  may  be  fitted,  when 
he  thus  escapes  from  the  captivity  of  sin, 
for  the  search  and  the  reception  of  Eternal 
Truth  and  Wisdom. 

Shrine.  Oliver  says  that  the  shrine  is  the 
place  where  the  secrets  of  the  Royal  Arch 
are  deposited.  The  word  is  not  so  used  in 
America,  nor  does  it  seem  properly  applicable 
according  to  the  legend  of  the  degree. 

Side  Degrees.  There  are  certain  Masonic 
degrees,  which,  not  being  placed  in  the 
regular  routine  of  the  acknowledged  degrees, 
are  not  recognized  as  a part  of  Ancient 
Masonry,  but  receive  the  name  of  “Honorary 
or  Side  Degrees.”  They  constitute  no 
part  of  the  regular  ritual,  and  are  not  under 
the  control  of  either  Grand  Lodges,  Grand 
Chapters,  or  any  other  of  the  legal,  admin- 
istrative bodies  of  the  Institution.  Although 
a few  of  them  are  very  old,  the  greater 
number  are  of  a comparatively  modern 
origin,  and  are  generally  supposed  to  have 
been  indebted  for  their  invention  to  the 
ingenuity  of  either  Grand  Lecturers,  or‘ 
other  distinguished  Masons.  Their  history 
and  ceremonies  are  often  interesting,  and 
so  far  as  we  have  been  made  acquainted  with 
them,  their  tendency,  when  they  are  properly 
conferred,  is  always  moral.  They  are  not 
given  in  Lodges  or  Chapters,  but  at  private 
meetings  of  the  brethren  or  companions 
possessing  them,  informally  and  temporarily 
called  for  the  sole  purpose  of  conferring  them. 
These  temporary  assemblies  owe  no  alle- 
giance to  any  supreme,  controlling  body, 
except  so  far  as  they  are  composed  of  Master 
or  Royal  Arch  Masons,  and  when  the  business 
of  conferring  the  degrees  is  accomphshed, 
they  are  dissolved  at  once,  not  to  meet 
again,  except  under  similar  circumstances 
and  for  a similar  purpose. 

Some  of  them  are  conferred  on  Master 
Masons,  some  on  Royal  Arch  Masons,  and 
some  only  on  Knights  Templar.  There  is 
another  class  which  females,  connected  by  cer- 
tain ties  of  relationship  with  the  Fraternity, 
are  permitted  to  receive;  and  this  fact,  in 
some  measure,  assimilates  these  degrees 
to  the  Masonry  of  Adoption,  or  Female 
Masonry,  which  is  practised  in  France  and 
some  other  European  countries,  although 


there  are  important  points  of  difference  be- 
tween them.  These  female  side  degrees 
have  received  the  name  of  “androgynous 
degrees,”  from  two  Greek  words  signifying 
man  and  woman,  and  are  thus  called  to  indi- 
cate the  participation  in  them  by  both  sexes. 

The  principal  side  degrees  practised  in 
America  are  as  follows: 

1.  Secret  Monitor. 

2.  Knight  of  the  Three  Kings. 

3.  Knight  of  Constantinople. 

4.  Mason’s  Wife  and  Daughter. 

5.  Ark  and  Dove. 

6.  Mediterranean  P^. 

7.  Knight  and  Heroine  of  Jericho. 

8.  Good  Samaritan. 

9.  Knight  of  the  Mediterranean  Pass. 

Sight,  Making  Masons  at.  The  prerog- 
ative of  the  Grand  Master  to  make  Masons 
at  sight  is  described  as  the  eighth  land- 
mark of  the  Order.  It  is  a technical  term, 
which  may  be  defined  to  be  the  power  to 
initiate,  pass,  and  raise  candidates,  by  the 
Grand  Master,  in  a Lodge  of  emergency, 
or,  as  it  is  called  in  the  Book  of  Constitu- 
tions, “an  occasional  Lodge,”  specially 
convened  by  him,  and  consisting  of  such 
Master  Masons  as  he  may  call  together  for 
that  purpose  only;  the  Lodge  ceasing  to 
exist  as  soon  as  the  initiation,  passing,  or 
raising  has  been  accomphshed,  and  the 
brethren  have  been  dismissed  by  the  Grand 
Master. 

It  is  but  right  to  say  that  this  doctrine  is 
not  universally  received  as  established  law 
by  the  Craft.  I do  not  think,  however, 
that  it  was  ever  disputed  until  within  a 
comparatively  recent  period.  It  is  true 
that  Cole  {Freemas.,  lib.  51),  as  far  back  as 
1817,  remarked  that  it  was  “a  great  stretch 
of  power,  not  recognized,  or  at  least,  he  be- 
lieved, not  practised  in  this  country.”  But 
the  qualifying  phrases  in  this  sentence, 
clearly  show  that  he  was  by  no  means  cer- 
tain that  he  was  correct  in  denying  the 
recognition  of  the  right.  Cole,  however, 
would  hardly  be  considered  as  competent 
authority  on  a question  of  Masonic  law,  as 
he  was  evidently  unacquainted  with  the 
Book  of  Constitutions,  and  does  not  quote  or 
refer  to  it  throughout  his  voluminous  work. 

In  that  Book  of  Constitutions,  however, 
several  instances  are  furnished  of  the  exer- 
cise of  this  right  by  various  Grand  Masters. 

In  1731,  Lord  Lovell  being  Grand  Master, 
he  “formed  an  occasional  Lodge  at  Hough- 
ton Hall,  Sir  Robert  Walpole’s  House  in 
Norfolk,’’  and  there  made  the  Duke  of 
Lorraine,  afterward  Emperor  of  Germany, 
and  the  Duke  of  Newcastle,  Master  Masons. 

I do  not  quote  the  case  of  the  initiation, 
passing,  and  raising  of  Frederick,  Prince 
of  Wales,  in  1737,  which  was  done  in  “an 
occasional  Lodge,”  over  which  Dr.  Desag- 
uliers  presided,  because,  as  Desaguliers  was 
not  the  Grand  Master,  nor  even,  as  has  been 
incorrectly  stated  by  the  New  York  Com- 
mittee of  Correspondence,  Deputy  Grand 
Master,  but  only  a Past  Grand  Master,  it 


SIGHT 


SIGHT 


689 


cannot  be  called  a making  at  sight.  He  most 
probably  acted  under  the  Dispensation  of  the 
Grand  Master,  who  at  that  time  was  the 
Earl  of  Darnley. 

But  in  1766,  Lord  Blaney,  who  was  then 
Grand  Master,  convened  “an  occasional 
Lodge,”  and  initiated,  passed,  and  raised 
the  Duke  of  Gloucester. 

Again  in  1767,  John  Salter,  the  Deputy, 
then  acting  as  Grand  Master,  convened 
“an  occasional  Lodge,”  and  conferred  the 
three  degrees  on  the  Duke  of  Cumberland. 

In  1787,  the  Prince  of  Wales  was  made 
a Mason  “at  an  occasional  Lodge  con- 
vened,” says  Preston,  “for  the  purpose  at 
the  Star  and  Garter,  Pall  Mall,  over  which 
the  Duke  of  Cumberland  (Grand  Master) 
presided  in  person.” 

It  has  been  said,  however,  by  those  who 
deny  the  existence  of  this  prerogative,  that 
these  “occasional  Lodges”  were  only  spe- 
cial communications  of  the  Grand  Lodge, 
and  the  “makings”  are  thus  supposed  to 
have  taken  place  under  the  authority  of 
that  body,  and  not  of  the  Grand  Master. 
The  facts,  however,  do  not  sustain  this 
position.  Throughout  the  Book  of  Consti- 
tutions, other  meetings,  whether  regular 
or  special,  are  distinctly  recorded  as  meet- 
ings of  the  Grand  Lodge;  while  these  “oc- 
casional Lodges”  appear  only  to  have  been 
convened  by  the  Grand  Master  for  the 
purpose  of  making  Masons.  Besides,  in 
many  instances  the  Lodge  was  held  at  a 
different  place  from  that  of  the  Grand 
Lodge,  and  the  officers  were  not,  with  the 
exception  of  the  Grand  Master,  the  officers 
of  the  Grand  Lodge.  Thus  the  occasional 
Lodge  which  initiated  the  Duke  of  Lor- 
raine was  held  at  the  residence  of  Sir  Robert 
Walpole,  in  Norfolk,  while  the  Grand  Lodge 
always  met  in  London.  In  1766,  the  Grand 
Lodge  held  its  communications  at  the  Crown 
and  Anchor,  but  the  occasional  Lodge, 
which  in  the  same  year  conferred  the  degrees 
on  the  Duke  of  Gloucester,  was  convened 
at  the  Horn  Tavern.  In  the  following  year, 
the  Lodge  which  initiated  the  Duke  of 
Cumberland  was  convened  at  the  Thatched 
House  Tavern,  the  Grand  Lodge  continuing 
to  meet  at  the  Crown  and  Anchor. 

But  I think  that  a conclusive  argument 
h fortiori  may  be  drawn  from  the  dispen- 
sing power  of  the  Grand  Master,  which  has 
never  been  denied.  No  one  ever  has  doubted, 
or  can  doubt,  the  inherent  right  of  the  Grand 
Master  to  constitute  Lodges  by  Dispensa- 
tion, and  in  these  Lodges,  so  constituted. 
Masons  may  be  legally  entered,  passed,  and 
raised.  This  is  done  every  day.  Seven 
Master  Masons  applying  to  the  Grand 
blaster,  he  ^ants  them  a Dispensation, 
under  authority  of  which  they  proceed  to 
open  and  hold  a Lodge,  and  to  make  Masons. 
This  Lodge  is,  however,  admitted  to  be 
the  mere  creature  of  the  Grand  Master,  for 
it  is  in  his  power  at  any  time  to  revoke  the 
Dispensation  he  had  granted,  and  thus  to 
dissolve  the  Lodge. 

45 


But  if  the  Grand  Master  has  the  power 
thus  to  enable  others  to  confer  the  degrees 
and  make  Masons,  by  his  individual  au- 
thority out  of  his  presence,  are  we  not  per- 
mitted to  argue  a fortiori  that  he  has  also 
the  right  of  congregating  seven  brethren 
and  causing  a Mason  to  be  made  in  his 
sight?  Can  he  delegate  a power  to  others 
which  he  does  not  himself  possess?  And 
is  his  calling  together  an  “occasional  Lodge,” 
and  making,  with  the  assistance  of  the 
brethren  thus  assembled,  a Mason  “at 
sight,”  that  is  to  say,  in  his  presenca,  any 
thing  more  or  less  than  the  exercise  of  his 
dispensing  power  for  the  estabhshment  of 
a Lodge  under  Dispensation,  for  a temporary 
period  and  for  a special  purpose.  The 
purpose  having  been  effected,  and  the  Mason 
having  been  made,  he  revokes  his  Dispensa- 
tion, and  the  Lodge  is  dismissed.  If  we 
assumed  any  other  ground  than  this,  we 
should  be  compelled  to  say  that  though  the 
Grand  Master  might  authorize  others  to 
make  Masons  when  he  was  absent,  he  could 
not  do  it  himself  when  present.  The  form 
of  the  expression  “making  Masons  at  sight” 
is  borrowed  from  Laurence  Dermott,  the 
Grand  Secretary  of  the  Atholl  or  Schismatic 
Grand  Lodge;  “making  Masons  in  an  oc- 
casional Lodge  ” is  the  phrase  used  by  Ander- 
son and  his  subsequent  editors.  Dermott 
{True  Ahim.  Rez.),  commenting  on  the 
thirteenth  of  the  old  regulations,  which 
prescribes  that  Fellow-Crafts  and  Master 
Masons  cannot  be  made  in  a private  Lodge 
except  by  the  Dispensation  of  the  Grand 
Master,  says:  “This  is  a very  ancient  regu- 
lation, but  seldom  put  in  practice,  new  Masons 
being  generally  made  at  private  Lodges; 
however,  the  Right  Worshipful  Grand  Mas- 
ter has  full  power  and  authority  to  make, 
or  cause  to  be  made,  in  his  worship’s  presence. 
Free  and  Accepted  Masons  at  sight,  and 
such  making  is  good.  But  they  cannot 
be  made  out  of  his  worship’s  presence  with- 
out a written  Dispensation  for  that  purpose. 
Nor  can  his  worship  oblige  any  warranted 
Lodge  to  receive  the  person  so  made,  if  the 
members  should  declare  against  him  or 
them;  but  in  such  case  the  Right  Worship- 
ful Grand  Master  may  grant  them  a Warrant 
and  form  them  into  a new  Lodge.” 

But  the  fact  that  Dermott  uses  the  phrase 
does  not  militate  against  the  existence  of 
the  prerogative,  nor  weaken  the  argument 
in  its  favor.  For,  in  the  first  place,  he  is 
not  quoted  as  authority;  and  secondly,  it  is 
very  possible  that  he  did  not  invent  the  ex- 
pression, but  found  it  already  existing  as  a 
technical  phrase  generally  used  by  the 
Craft,  although  not  to  be  found  in  the 
Book  of  Constitutions.  The  form  there 
used  is  “making  Masons  in  an  occasional 
Lodge,”  which,  as  I have  already  said,  is  of 
the  same  signification. 

The  mode  of  exercising  the  prerogative 
is  this:  The  Grand  Master  summons  to 
his  assistance  not  less  than  six  other  Masons, 
1 convenes  a Lodge,  and  without  any  previous 


690 


SIGN 


SIGNET 


probation,  but  on  sight  of  the  candidate,  con- 
fers the  degrees  upon  him,  after  which  he  dis- 
solves the  Lodge  and  dismisses  the  brethren.* 

Sign.  Signs  constitute  that  universal  lan- 
guage of  which  the  commentator  on  the 
Leland  MS.  says  that  “it  is  a thing  rather 
to  be  wished  than  hoped  for.”  It  is  evi- 
dent, however,  that  such  a substitute  for  a 
universal  language  has  always  existed  among 
mankind.  There  are  certain  expressions  of 
ideas  which,  by  an  implied  common  consent, 
are  famihar  even  to  the  most  barbarous 
tribes.  An  extension  forward  of  the  open 
hands  will  be  understood  at  once  by  an 
Australian  savage  or  an  American  Indian  as 
a gesture  betokening  peace,  while  the  idea 
of  war  or  dislike  would  be  as  readily  con- 
veyed to  either  of  them  by  a repulsive  gesture 
of  the  same  hands.  These  are  not,  however, 
what  constitute  the  signs  of  Masonry. 

It  is  evident  that  every  secret  society 
must  have  some  conventional  mode  of  dis- 
tinguishing strangers  from  those  who  are 
its  members,  and  Masonry,  in  this  respect, 
must  have  followed  the  universal  custom 
of  adopting  such  modes  of  recognition. 

The  Abbe  Grandidier  (Essais  Historiques 
et  Topographiques,  p.  422)  says  that  when 
Josse  Dotzinger,  as  architect  of  the  Cathe- 
dral of  Strasburg,  formed,  in  1452,  all  the 
Master  Masons  in  Germany  into  one  body, 
“he  gave  them  a word  and  a particular 
sign  by  which  they  might  recognize  those 
who  were  of  their  Confraternity.”  Mar- 
tene,  who  wrote  a treatise  on  the  ancient  rites 
of  the  monks  (De  Antiquis  Monachorum  riti~ 
bus),  says  that,  at  the  Monastery  of  Hir- 
schau,  where  many  Masons  were  incorpo- 
rated as  lay  brethren,  one  of  the  officers  of 
the  monastery  was  called  the  Master  of  the 
Works;  and  the  Masons  under  him  had  a 
sign  which  he  describes  as  ‘^‘pugnam  super 
pugnam  pone  vicissim  quasi  simules  con- 
structores  marum”;  that  is,  they  placed 
alternately  fist  upon  fist,  as  if  imitating  the 
builders  of  walls.  He  also  says,  and  other 
writers  confirm  the  statement,  that  in  the 
Middle  Ages  the  monks  had  a system  of 
signs  by  which  they  were  enabled  to  recog- 
nize the  members  of  their  different  orders. 

Krause  (Kunsturkunden,  iv.,  420)  thinks 
that  the  Masons  derived  their  custom  of 
having  signs  of  recognition  from  this  rule 
of  the  old  monks.  But  we  can  trace  the 
existence  of  signs  to  remote  antiquity.  In 
the  Ancient  Mysteries,  the  initiates  were  al- 
ways instructed  in  a sign. 

*This  custom  of  making  Masons  at  sight  has 
been  practised  by  many  Grand  Lodges  in  Amer- 
ica, but  is  becoming  less  usual,  and  some  Grand 
Lodges  have  prohibited  it  by  a constitutional 
enactment.  A few  noted  cases  may  be  men- 
tioned: John  Wanamaker,  at  Philadelphia;  for- 
mer Vice-President  Charles  W.  Fairbanks,  at 
Indianapolis,  Indiana;  the  late  Rear-Admiral 
Winfield  Scott  Schley,  at  Washington,  D.  C.; 
and  when  William  Howard  Taft  was  President- 
Elect,  he  was  made  a Mason  “at-sighf'  on  Feb- 
ruary 18,  1909,  at  Cincinnati,  by  the  Grand 
Master  of  Ohio. 


Thus,  when  a wreath  was  presented  to  an 
initiate  of  the  mysteries  of  Mithras  by  an- 
other, instead  of  receiving  it,  he  cast  it  upon 
the  ground,  and  this  gesture  of  casting  down 
was  accepted  as  a sign  of  recognition. 

So,  too,  Apuleius  (Metamorph.)  describes 
the  action  of  one  of  the  devotees  of  the  mys- 
teries of  Isis,  and  says:  “He  walked  gently, 
with  a hesitating  step,  the  ankle  of  the  left 
foot  being  slightly  bent,  in  order,  no  doubt, 
that  he  might  afford  me  some  sign  by  which 
I might  recognize  him.”  And  in  another 
work  {Apologia)  he  says:  “If  any  one  hap- 
pens to  be  present  who  has  been  initiated 
into  the  same  rites  as  myseff,  ff  he  will  give 
me  the  sign,  he  shall  then  be  at  hberty  to  hear 
what  it  is  that  I keep  with  so  much  care.” 

Plautus,  too,  alludes  to  this  custom  in 
one  of  his  plays  {Miles  Gloriosus,  iv.,  2), 
when  he  says: 

“Cedo  signum,  si  harunc  Baccharum  est,” 

i.  e.,  “Give  me  the  sign,  if  you  are  one  of 
these  Bacchantes.” 

Signs,  in  fact,  belong  to  all  secret  asso- 
ciations, and  are  no  more  peculiar  to  Ma- 
sonry than  is  a system  of  initiation.  The 
forms  differ,  but  the  principle  has  always 
existed. 

Signature.  Every  Mason  who  receives  a 
certificate  or  diploma  from  a Grand  Lodge 
is  required  to  affix  his  signature  in  the  margin, 
for  a reason  which  is  given  under  the  words 
Ne  Varietur,  which  see. 

Signet.  A ring  on  which  there  is  an  im- 
pression of  a device  is  called  a signet.  They 
were  far  more  common  among  the  ancients 
than  they  are  among  the  moderns,  although 
they  are  still  used  by  many  persons.  _ For- 
merly, as  is  the  custom  at  this  day  in  the 
East,  letters  were  never  signed  by  the  per- 
sons who  sent  them;  and  their  authenticity 
depended  solely  on  the  impression  of  the 
signets  which  were  attached  to  them.  Sc 
common  was  their  use  among  the  ancients, 
that  Clement  of  Alexandria,  while  forbidding 
the  Christians  of  the  second  century  to 
deck  their  fingers  with  rings,  which  would 
have  been  a mark  of  vanity,  makes  an  ex- 
ception in  favor  of  signet  rings.  “We 
must  wear,”  he  says,  “but  one  ring,  for  the 
use  of  a signet;  all  other  rings  we  must  cast 
aside.”  Signets  were  originally  engraved 
altogether  upon  stone;  and  Pliny  says  that 
metal  ones  did  not  come  into  use  until  the 
time  of  Claudius  Caesar. 

Signets  are  constantly  alluded  to  in  Scrip- 
ture. The  Hebrews  called  them 
Sabaoth,  and  they  appear  to  have  been  used 
among  them  from  an  early  period,  for  we 
find  that  when  Judah  asks  Tamar  what 
pledge  he  shall  give  her,  she  rephes,  “Thy 
signet,  and  thy  bracelets,  and  thy  staff 
that  is  in  thine  hand.”  (Gen.  xxxviii.  18.) 
They  were  worn  on  the  finger,  generally 
the  index  finger,  and  always  on  the  right 
hand,  as  being  the  most  honorable;  thus 
in  Jeremiah  xxii.  24,  we  read:  “As  I live, 
saith  the  Lord,  though  Coniah,  the  son  of 


SIGNET 


SILOAM 


691 


Jehoiakim,  king  of  Judah,  were  the  signet 
upon  my  right  hand,  yet  would  I pluck 
thee  thence/'  The  signets  of  the  ancients 
were  generally  sculptured  with  religious 
symbols  or  the  heads  of  their  deities.  The 
sphinx  and  the  sacred  beetle  were  favorite 
signets  among  the  Egyptians.  The  former 
was  adopted  from  that  people  by  the  Roman 
Emperor  Augustus.  The  Babylonians  fol- 
lowed the  same  custom,  and  many  of  their 
signets,  remaining  to  this  day,  exliibit 
beautifully  sculptured  images  of  Baal-Berith 
and  other  Chaldean  deities. 

The  impression  from  the  signet-ring  of  a 
king  gave  the  authority  of  a royal  decree 
to  any  document  to  which  it  was  affixed; 
and  hence  the  delivery  or  transfer  of  the 
signet  to  anyone  made  him,  for  the  time, 
the  representative  of  the  king,  and  gave 
him  the  power  of  using  the  royal  name. 

Signet  of  Truth.  The  signet  of  Zerub- 
babel,  used  in  the  ritual  of  the  Royal  Arch 
Degree,  is  ^ also  there  called  the  Signet  of 
Truth,  to  indicate  that  the  neophyte  who 
brings  it  to  the  Grand  Council  is  in  search 
of  Divine  Truth,  and  to  give  to  him  the 
promise  that  he  will  by  its  power  speedily 
obtain  his  reward  in  the  possession  of  that 
for  which  he  is  seeking.  The  Signet  of 
Truth  is  presented  to  the  aspirant  to  assure 
him  that  he  is  advancing  in  his  progress  to 
the  attainment  of  truth,  and  that  he  is  thus 
invested  with  the  power  to  pursue  the 
search. 

Signet  of  Zerubbabel.  This  is  used 
in  the  American  ritual  of  the  Royal  Arch 
Degree.  It  refers  to  a passage  of  Haggai 
(ii.  23),  where  God  has  promised  that  he  will 
make  Zerubbabel  his  signet.  It  has  the 
same  symbolic  meaning  as  is  given  to  its 
synonym  the  “Signet  of  Truth,”  because 
Zerubbabel,  as  the  head  of  the  second  Temple, 
was  the  symbol  of  the  searcher  after  truth. 
But  something  may  be  said  of  the  incorrect 
form  in  which  it  is  found  in  many  Chapters. 
At  least  from  the  time  when  Cross  presented 
an  engraving  of  this  signet  in  his  Hieroglyphic 
Chart,  and  perhaps  from  a much  earlier 
period,  for  he  may  possibly  have  only  per- 
petuated the  blunder,  it  has  been  repre- 
sented in  most  Chapters  by  a triangular 
plate  of  metal.  Now,  an  unattached  plate 
of  metal,  in  any  shape  whatsoever,  is  about 
as  correct  a representation  of  a signet  as  a 
walking-cane  is  of  a piece  of  money.  The 
signet  is  and  always  has  been  a finger- 
ring, and  so  it  should 
be  represented  in  the 
ceremonies  of  the  Chap- 
ter. What  the  peculiar 
device  of  this  signet 
was — for  every  signet 
must  have  a device — 
we  are  unable  to  show,  but  we  may  suppose 
that  it  was  the  Tetragrammaton,  perhaps 
in  its  well-known  abbreviated  form  of  a yod 
within  a triangle.  Whether  this  was  so  or  not, 
such  a device  would  be  most  appropriate  to 
the  symbolism  of  the  Royal  ArcJi  ritual. 


Significant  Word.  Significant  is  making 
a sign.  A significant  word  is  a sign-making 
word,  or  a word  that  is  equivalent  to  a sign; 
so  the  secret  words  used  in  the  different 
degrees  of  Masonry,  and  the  knowledge  of 
which  becomes  a sign  of  the  possession 
of  the  degree,  are  called  significant  words. 
Such  a word  Lenning  calls  “ein  bedeutendes 
Wort,”  which  has  the  same  meaning. 

Sign  of  Distress.  This  is  probably  one  of 
the  original  modes  of  recognition  adopted  at 
the  revival  period,  if  not  before.  It  is  to 
be  found  in  the  earliest  rituals  extant  of  the 
last  century,  and  its  connection  with  the 
legend  of  the  Third  Degree  makes  it  evident 
that  it  probably  belongs  to  that  ^ degree. 
The  Craft  in  the  last  century  called  it  some- 
times “the  Master’s  Clap,”  and  sometimes 
“the  Grand  Sign,”  which  latter  name  has 
been  adopted  by  the  Masons  of  the  present 
century,  who  call  it  the  “Grand  Hailing 
Sign,”  to  indicate  its  use  in  hailing  or  calling 
a brother  whose  assistance  may  be  needed. 
The  true  form  of  the  sign  has  unfortunately^ 
been  changed  by  carelessness  or  ignorance 
from  the  ancient  one,  which  is  still  preserved 
in  Great  Britain  and  on  the  Continent  of 
Europe.  It  is  impossible  to  be  explicit; 
but  it  may  be  remarked,  that  looking  to  its 
traditional  origin,  the  sign  is  a defensive 
one,  first  made  in  an  hour  of  attack,  to  give 
protection  to  the  person.  This  is  perfectly 
represented  by  the  European  and  English 
form,  but  utterly  misrepresented  by  the 
American.  The  German  Rite  of  Schroeder 
attempted  some  years  ago  to  induce  the 
Craft  to  transfer  this  sign  from  the  Third 
to  the  First  Degree.  As  this  would  have 
been  an  evident  innovation,  and  would  have 
contradicted  the  ritual  history  of  its  origin 
and  meaning,  the  attempt  was  not  successful. 

Sijel,  Al.  The  recording  angel  in  Islam. 

Silence.  See  Secrecy  and  Silence. 

Silent  Brotherhood.  Dwellers  in  the 
priories  of  Clugny  and  Hirsan  in  the  eleventh 
century  were  placed  under  rigid  discipline 
as  to  speech.  Those  of  Clugny  were  the 
first  to  adopt  the  system  of  signs  for  daily 
intercommunication,  which  system,  by  con- 
sent or  permissal,  granted  after  application 
through  three  special  messengers  from  the 
priory  of  Hirsan,  was  adopted  by  that 
priory  in  all  its  elaborateness,  and  indeed 
enlarged  and  perfected  by  the  well-known 
Abbot  William.  The  doctrine  of  a perfect 
silence  in  such  extensive  communities  be- 
came noteworthy  in  history.  These  earnest 
and  devoted  men,  under  strong  discipline, 
as  ‘‘Conversi  or  harhati  fratres,”  were  en- 
couraged by  the  abbeys  of  the  Middle  Ages. 
Their  labors  were  conducted  in  companies  of 
ten  each,  under  deans  of  the  monastery,  who 
were  in  turn  instructed  by  wardens  and 
superiors. 

Siloam  Inscription.  An  inscription  ac- 
cidently discovered  in  1880  by  a native 
pupil  of  Mr.  Schick,  a German  architect, 
who  had  long  settled  in  Jerusalem.  It  is 
chiseled  in  the  rock  that  forms  the  southern 


692 


SILOAM 


SIR 


wall  of  the  channel  which  opens  out  upon 
the  ancient  Pool  of  Siloam,  and  is  partly 
concealed  by  the  water.  The  present  modern 
pool  includes  the  older  reservoir,  supplied 
with  water  by  an  excavated  tunnel,  1708 
yards  long,  communicating  with  the  Spring 
of  the  Virgin,  which  is  cut  through  the  ridge 
that  forms  the  southern  part  of  the  Temple 
Hill.  The  pool  is  on  the  opposite  side  of 
the  ridge,  at  the  mouth  of  the  Tyropoeon 
(Cheesemakers)  valley,  which  is  now  filled 
with  rubbish,  and  largely  built  over. 

The  inscription  is  on  an  artificial  tablet 
in  the  rock,  about  nineteen  feet  from  the 
opening  upon  the  pool.  The  first  intelli- 
gible copy  was  made  by  Prof.  A.  H.  Sayce, 
whose  admirable  little  work,  called  Fresh 
Light  from  the  Ancient  Monuments,  gives 
full  details.  Dr.  Guthe,  in  March,  1881, 
made  a complete  facsimile  of  the  six  lines, 
which  read  thus: 

“(Behold)  the  excavation!  now  this  is 
the  history  of  the  excavation.  While  the 
excavators  were  still  lifting  up  the  pick, 
each  towards  his  neighbor,  and  while  there 
were  yet  three  cubits  to  (excavate,  there 
was  heard)  the  voice  of  one  man  calling  to 
his  neighbor,  for  there  was  an  excess  in 
the  rock  on  the  right  hand  (and  on  the  left). 
And  after  that  on  the  day  of  excavating, 
the  excavators  had  struck  pick  against  pick, 
one  against  the  other,  the  waters  flowed 
from  the  spring  to  the  pool  for  a distance 
of  1200  cubits.  And  (part)  of  a cubit  was 
the  height  of  the  rock  over  the  head  of  the 
excavators.” 

The  engineering  skill  must  have  been 
considerable,  as  the  work  was  tortuous,  and 
yet  the  excavators  met  at  the  middle.  There 
is  no  date,  but  the  form  of  the  letters  show 
the  age  to  be  nearly  that  of  the  Moabite 
stone.  Scholars  place  the  date  during  the 
reign  of  Hezekiah.  “He  made  the  pool 
and  the  aqueduct,  and  brought  the  water 
into  the  city.”  (2  Kings  xx.  20,  Heb.  B.). 
The  discovery  was  an  important  one.  Prof. 
Sayce  deduces  the  following:  “That  the 
modern  city  of  Jerusalem  occupies  very 
little  of  the  same  ground  as  the  ancient 
one;  the  latter  stood  entirely  on  the  rising 
ground  to  the  east  of  the  Tyropoeon  valley, 
the  northern  portion  of  which  is  at  present 
occupied  by  the  Mosque  of  Omar,  while 
the  southern  portion  is  uninhabited.  The 
Tyropoeon  valley  itself  must  be  the  Valley 
of  the  Sons  of  Hinnom,  where  the  idolaters 
of  Jerusalem  burnt  their  children  in  the 
fire  to  Moloch.  It  must  be  in  the  southern 
cliff  of  this  valley  that  the  tombs  of  the 
kings  are  situated,”  they  being  buried  under 
the  rubbish  with  which  the  valley  is  filled; 
and  “among  this  rubbish  must  be  the  remains 
of  the  city  and  temple  destroyed  by  Nebuch- 
adnezzar. Here,  as  well  as  in  the  now 
obliterated  Valley  of  the  Cheesemakers, 
probably  he  the  relics  of  the  dynasty  of 
David.” 

Hebrew  inscriptions  of  an  early  date  have 
hitherto  long  been  sought  for  in  vain.  Seals 


and  fragmentary  inscriptions  have  here- 
tofore been  discovered.  Several  of  these 
seals  have  been  found  in  Babylonia  and 
Mesopotamia,  and  are  regarded  as  memorials 
of  the  Jewish  exiles;  but  the  Schick  discovery 
gives  us  a writing  certainly  as  old  as  the 
time  of  Isaiah. 

Silver  and  Gold.  When  St.  Peter  healed 
the  lame  man  whom  he  met  at  the  gate 
Beautiful  of  the  Temple,  he  said  to  him, 
“Silver  and  gold  have  I none;  but  such  as 
I have  give  I thee”  (Acts  iii.  6);  and  he  be- 
stowed on  him  the  gift  of  health.  When 
the  pious  pilgrim  begged  his  way,  through 
all  the  perils  of  a distant  journey,  to  kneel 
at  the  Holy  Sepulcher,  in  his  passage  through 
oor  and  inhospitable  regions,  a crust  of 
read  and  a draft  of  water  were  often 
the  only  alms  that  he  received.  This  has 
been  symbolized  in  the  ritual  of  reception 
of  a Knights  Templar,  and  in  it  the  words 
of  St.  Peter  have  been  preserved,  to  be 
applied  to  the  allegorical  pilgrimage  there 
represented. 

Silver  Cord.  In  the  beautiful  and  affect- 
ing description  of  the  body  of  man  suffering 
under  the  infirmities  of  old  age  given  in 
the  twelfth  chapter  of  Ecclesiastes,  we 
find  the  expression  “or  ever  the’ silver  cord 
be  loosed,  or  the  golden  bowl  be  broken, 
or  the  pitcher  be  broken  at  the  fountain,  or 
the  wheel  broken  at  the  cistern:  then  shall 
the  dust  return  to  the  earth  as  it  was,  and 
the  spirit  shall  return  to  God  who  gave  it.” 
Dr.  Clarke  thus  explains  these  beautiful 
metaphors.  The  silver  cord  is  the  spinal 
marrow;  its  loosening  is  the  cessation  of 
aU  nervous  sensibility;  the  golden  bowl  is 
the  brain,  which  is  rendered  unfit  to  per- 
form its  functions  by  the  approach  of  death; 
the  pitcher  means  the  great  vein  which 
carries  the  blood  to  the  right  ventricle  of 
the  heart,  here  called  the  fountain;  by  the 
wheel  is  meant  the  great  artery  which  re- 
ceives the  blood  from  the  left  ventricle  of 
the  heart,  here  designated  as  the  cistern. 
This  collection  of  metaphors  is  a part  of 
the  Scripture  reading  in  the  Third  Degree, 
and  forms  an  appropriate  introduction  to 
those  sublime  ceremonies  whose  object  is 
to  teach  symbolically  the  resurrection  and 
life  eternal. 

SImorgh.  A monstrous  griffin,  guardian 
of  the  Persian  mysteries. 

Sinai.  A mountain  of  Arabia  between  the 
horns  of  the  Red  Sea.  It  is  the  place  where 
Moses  received  the  Law  from  Jehovah, 
and  where  he  was  direeted  to  construct 
the  tabernacle.  Hence,  says  Lenning,  the 
Scottish  Masons  make  Mt.  Sinai  a symbol 
of  truth.  Of  the  high  degrees,  the  Twenty- 
third  and  Twenty-fourth  of  the  Ancient  and 
Accepted  Rite,  or  the  Chief  and  the  Prince 
of  the  Tabernacle,  refer  in  their  rituals  to 
this  mountain  and  the  Tabernacle  there 
constructed. 

Sir.  This  is  the  di stinctive  title  given  to  the 
ossessors  of  the  degrees  of  Masonic  knight- 
ood,  and  is  borrowed  from  the  her^dic 


SIRAT 


SIX 


693 


usage.  The  word  “knight”  is  sometimes 
interposed  between  the  ■ title  and  the  per- 
sonal name,  as,  for  example,  “Sir  Knight 
John  Smith.”  Enghsh  knights  are  in  the 
habit  of  using  the  word  frater,  or  brother, 
a usage  which  to  some  extent  is  being  adopted 
in  America.  Enghsh  Knights  Templar 
have  been  led  to  the  abandonment  of  the 
title  Sir  because  legal  enactments  made 
the  use  of  titles  not  granted  by  the  crown 
unlawful.  But  there  is  no  such  law  in 
America.  The  addition  of  Sir  to  the  names 
of  all  Knights  is  accounted,  says  Ashinole, 
“parcel  of  their  style.”  The  use  of  it  is 
as  old,  certainly,  as  the  time  of  Edward  I., 
and  it  is  supposed  to  be  a contraction  of  the 
old  French  Sire,  meaning  Seigneur,  or  Lord. 

Slrat,  As  or  Al.  See  Al-Sirat. 

Slroc.  A significant  word,  formerly 

used  in  the  Order  of  High  Priesthood  in  Amer- 
ica. It  signifies  a shoe-latchet,  and  refers  to 
the  declaration  of  Abraham  to  Melchizedek, 
that  of  the  goods  which  had  been  captured  he 
would  “not  take  from  a thread  even  to  a shoe- 
latchet”  (Genesis  xiv.  23),  that  is,  nothing 
even  of  the  shghtest  value.  The  introduction 
of  this  word  into  some  of  the  lower  capitular 
degrees  is  a recent  error  of  ignorant  ritualists. 

Sister  Lodges.  Lodges  are  so  called  which 
are  in  the  same  Masonic  jurisdiction,  and  owe 
obedience  to  the  same  Grand  Lodge. 

Sisters  by  Adoption.  In  the  Lodges  of 
the  French  Adoptive  Rite  this  is  the  title  by 
which  the  female  members  are  designated. 
The  female  members  of  all  androgynous  de- 
grees are  sisters,  as  the  male  members  are 
brethren. 

Sisters  of  the  Gild.  The  attempt  of  a 
few  writers  to  maintain  that  women  were  ad- 
mitted into  the  Medieval  confraternities  of 
Masons  fails  to  be  substantiated  for  want  of 
sufficient  proof.  The  entire  spirit  of  the  Old 
Constitutions  indicates  that  none  but  men, 
under  the  titles  of  “brethren”  and  “fellows,” 
were  admitted  into  these  Masonic  gilds;  and 
the  first  code  of  charges  adopted  at  the  revival 
in  1717,  declares  that  “the  persons  admitted 
members  of  a Lodge  must  be  good  and  true 
men  ...  no  women,  etc.”  The  opinion  that 
women  were  originally  admitted  into  the  Ma- 
sonic gild,  as  it  is  asserted  that  they  were  into 
some  of  the  others,  is  based  upon  the  fact 
that,  in  what  is  called  the  “York  MS.,  No.  4,” 
whose  date  as  affixed  to  the  roll  is  1693,  we  find 
the  following  words:  “The  one  of  the  elders 
takeing  the  Booke,  and  that  hee  or  shee  that 
is  to  be  made  mason  shall  lay  their  hands 
theron,  and  the  charge  shall  be  given.”  But 
in  the  “Alnwick  MS.,”  which  is  inserted  as  a 
Preface  to  the  Records  of  the  Lodge  at  Aln- 
wick, beginning  September  29, 1701,  and  which 
manuscript  was  therefore  probably  at  least 
contemporary  with  that  of  York,  we  find  the 
corresponding  passage  in  the  following  words: 
“Then  shall  one  of  the  most  ancient  of  them 
all  hold  a book  that  he  or  they  may  lay  his  or 
their  hands  upon  the  said  Book,”  etc.  Again, 
in  the  “Grand  Lodge,  No.  1,  MS.,”  whose 
date  is  1583,  we  meet  with  the  regulation  in 


Latin  thus:  “Tunc  unus  ex  senioribus  teneat 
librum  et  ille  vel  illi  apposuerunt  manus  sub 
librum  et  tunc  prsecepta  deberent  legi.”  This 
was  no  doubt  the  original  form  of  which  the 
writer  of  the  York  MS.  gives  a translation, 
and  either  through  ignorance  or  clerical  care- 
lessness, the  “ille  vel  illi,”  instead  of  he  or 
they,  has  been  translated  he  or  she.  Besides, 
the  whole  tenor  of  the  charges  in  the  York 
MS.  clearly  shows  that  they  were  intended  for 
men  only.  A woman  could  scarcely  have 
been  required  to  swear  that  she  “would  not 
take  her  fellow’s  wife  in  villainy,”  nor  make 
anyone  a Mason  unless  “ he  has  his  right 
limbs  as  a man  ought  to  have.”  It  cannot  be 
admitted  on  the  authority  of  a mistranslation 
of  a single  letter,  by  which  an  a was  taken  for 
an  e,  thus  changing  ille  into  ilia,  or  he  into  she, 
that  the  Masonic  gild  admitted  women  into 
a craft  whose  labors  were  to  hew  heavy  stones 
and  to  ascend  tall  scaffolds.  Such  never 
could  have  been  the  case  in  Operative  Ma- 
sonry. 

There  is,  however,  abundant  evidence  that 
in  the  other  gilds,  or  hvery  companies  of  Eng- 
land, women  or  sisters  were  admitted  to  the 
freedom  of  the  company.  Herbert  {Hist. 
Liv.  Comp.,  xi.,  83)  thinks  that  the  custom  was 
borrowed,  on  the  constitution  of  the  Compan- 
ies, by  Edward  III.  from  the  ecclesiastical  or 
rehgious  gilds,  which  were  often  composed  of 
both  sexes.  But  there  does  not  seem  to  be 
any  evidence  that  the  usage  was  extended  to 
the  building  corporations  or  Freemasons’ 
gilds.  A woman  might  be  a female  grocer  or 
haberdasher,  but  she  could  hardly  perform  the 
duties  of  a female  builder. 

“ Sit  Lux  ct  Lux  Fuit.”  A motto  fre- 
quently used  in  Masonry,  although  some- 
times written,  “Lux  Fiat  et  Lux  Fit,”  signi- 
fying, “Let  there  be  fight,  and  there  was 
fight”;  the  strict  translation  from  the  Hebrew 
continues,  “And  the  Lord  took  care  of  the 
fight,  that  it  was  useful,  and  he  divided  the 
fight  from  the  darkness.” 

Situation  of  the  Lodge.  A Lodge  is,  or 
ought  to  be,  always  situated  due  east  and  west, 
for  reasons  which  are  detailed  in  the  articles 
East  and  Orientation,  which  see. 

Si  van.  (]PD.)  The  ninth  month  of  the 
Hebrew  civil  year,  corresponding  with  the 
months  May  and  June,  beginning  with  the 
new  moon  of  the  former. 

Six  Lights.  The  six  fights  of  Symbolic 
Masonry  are  divided  into  the  Greater  and 
Lesser  Lights,  which  see.  In  the  American  sys- 
tem of  the  Royal  Arch  there  is  no  symbol  of 
the  kind,  but  in  the  English  system  there  are 
six  fights — three  lesser  and  three  greater — 
placed  in  the  form  of  two  interlaced  triangles. 
The  three  lesser  represent  the  Patriarchal, 
Mosaic,  and  Christian  dispensations;  the 
three  greater  the  Creative,  Preservative,  and 
Destructive  power  of  God.  The  four  lesser 
triangles,  formed  by  the  intersection  of  the 
two  great  triangles,  are  emblematic  of  the 
four  degrees  of  Ancient  Craft  Masonry. 

Six  Periods.  The  Great  Architect’s  Six 
Periods  constituted  a part  of  the  old  Preston- 


694 


SKELETON 


SLOANE 


ian  lecture  in  the  Fellow-Craft’s  Degree.  It 
referred  to  the  six  days  of  creation,  the  six 
periods  being  the  six  days.  It  no  longer  forms 
a part  of  the  lecture  as  modified  by  Hemming 
in  England,  although  OUver  devotes  a chapter 
in  his  Historical  Landmarks  to  this  subject. 
It  was  most  probably  at  one  time  taught  in 
America  before  Webb  modified  and  abridged 
the  Prestonian  lectures,  for  Hardie  gives  the 
“Six  Periods”  in  full  in  his  Monitor,  which 
was  pubfished  in  1818.  The  Webb  lecture, 
now  practised  in  this  country,  comprehends 
the  whole  subject  of  the  Six  Periods,  which 
make  a closely  printed  page  in  Browne’s 
Master  Key,  in  these  few  words:  “In  six  days 
God  created  the  heavens  and  the  earth,  and 
rested  upon  the  seventh  day;  the  seventh, 
therefore,  our  ancient  brethren  consecrated 
as  a day  of  rest  from  their  labors;  thereby  en- 
joying frequent  opportunities  to  contemplate 
the  glorious  works  of  creation,  and  to  adore 
their  great  Creator.” 

Skeleton.  A symbol  of  death.  The  an- 
cient Egyptians  often  introduced  a skeleton 
in  their  feasts  to  remind  the  revelers  of  the 
transitory  nature  of  their  enjoyments,  and  to 
teach  them  that  in  the  midst  of  life  we  are  in 
death.  As  such  an  admonitory  symbol  it  is 
used  in  some  of  the  high  degrees. 

Skirret.  In  the  English  system  the  skirret 
is  one  of  the  working-tools  of  a Master  Mason. 
It  is  an  implement  which  acts  on  a center-pin, 
whence  a line  is  drawn,  chalked,  and  struck  to 
mark  out  the  ground  for  the  foundation  of  the 
intended  structure.  Symbolically,  it  points 
to  us  that  straight  and  undeviating  line  of 
conduct  laid  down  for  our  pursuits  in  the  vol- 
ume of  the  Sacred  Law.  The  skirret  is  not 
used  in  the  American  system. 

Skull.  The  skull  as  a symbol  is  not  used 
in  Masonry  except  in  Masonic  Templarism, 
where  it  is  a symbol  of  mortality.  Among 
the  articles  of  accusation  sent  by  the  Pope  to 
the  bishops  and  papal  commissaries  upon 
which  to  examine  the  Knights  Templar,  those 
from  the  forty-second  to  the  fifty-seventh 
refer  to  the  human  skull,  “cranium  hu- 
manum,”  which  the  Templars  were  accused 
of  using  in  their  reception,  and  worshiping  as 
an  idol.  It  is  possible  that  the  Old  Templars 
made  use  of  the  skull  in  their  ceremony  of 
reception;  but  Modern  Templars  will  readily 
acquit  their  predecessors  of  the  crime  of  idol- 
atry, and  find  in  their  use  of  a skull  a sym- 
bolic design.  (SeeBaphomet.) 

Skull  and  Cross-bones.  They  are  a sym- 
bol of  mortality  and  death,  and  are  so  used 
by  heralds  in  funeral  achievements.  As  the 
means  of  inciting  the  mind  to  the  contempla- 
tion of  the  most  solemn  subjects,  the  skull  and 
cross-bones  are  used  in  the  Chamber  of  Re- 
flection in  the  French  and  Scottish  Rites,  and 
in  all  those  degrees  where  that  Chamber  con- 
stitutes a part  of  the  preliminary  ceremonies 
of  initiation. 

Slander.  Inwood,  in  his  sermon  on 
“Union  Amongst  Masons,’’  says:  “To  de- 
fame our  brother,  or  suffer  him  to  be  defamed, 
without  interesting  ourselves  for  the  preser- 


vation of  his  name  and  character,  there  is 
scarcely  the  shadow  of  an  excuse  to  be  formed. 
Defamation  is  always  wicked.  Slander  and 
evil  speaking  are  the  pests  of  civil  society,  are 
the  disgrace  of  every  degree  of  religious  pro- 
pssion,  are  the  poisonous  bane  of  all  brotherly 

Slave.  See  Free  Born. 

Slip.  This  technical  expression  in  Ameri- 
can Masonry,  but  mostly  confined  to  the 
Western  States,  and  not  generally  used,  is  of 
very  recent  origin;  and  both  the  action  and 
the  word  most  probably  sprang  up,  with  a few 
other  innovations,  intended  as  especial  meth- 
ods of  precaution,  about  the  time  of  the  anti- 
Masonic  excitement. 

Sloane  Manuscripts.  There  are  three 
copies  of  the  Old  Constitutions  which  bear 
this  name.  All  of  them  were  found  in  the 
British  Museum  among  the  heterogeneous 
collection  of  papers  which  were  once  the  prop- 
erty of  Sir  Hans  Sloane.  The  first,  which  is 
known  in  the  Museum  as  No.  3848,  is  one  of 
the  most  complete  of  the  copies  extant  of  the 
Old  Constitutions.  At  the  end  of  it,  the  date 
is  certified  by  the  following  subscription: 
‘ ‘ Finis  p.  me  Eduardu  Sankey  decimo  sexto  die 
Octobris  Anno  Domini  1646.”  It  was  pub- 
Hshed  for  the  first  time,  from  an  exact  tran- 
script of  the  original,  by  Bro.  Hughan  in  his 
Old  Charges  of  the  British  Freemasons.  The 
second  Sloane  MS.  is  known  in  the  British 
Museum  as  No.  3323.  It  is  in  a large  folio 
volume  of  three  hundred  and  twenty-eight 
leaves,  on  the  fly-leaf  of  which  Sir  Hans 
Sloane  has  written,  “Loose  papers  of  mine 
Concerning  Curiosities.”  There  are  many 
Manuscripts  by  different  hands.  The  Ma- 
sonic one  is  subscribed  “Haec  scripta  fue- 
runt  p.  me  Thomam  Martin,  1659,”  and  this 
fixes  the  date.  It  consists  of  three  leaves  of 
paper  six  inches  by  seven  and  a half,  is  written 
in  a small,  neat  hand,  and  endorsed  “Free 
Masonry.”  It  was  first  published,  in  1871,  by 
Bro.  Hughan  in  his  Masonic  Sketches  and  Re- 
prints. The  Rev.  Bro.  A.  F.  A.  Woodford 
thinks  this  an  “indifferent  copy  of  the  former 
one.”  But  this  seems  unlikely.  The  entire 
omission  of  the  “Legend  of  the  Craft”  from 
the  time  of  Lamech  to  the  building  of  the  Tem- 
ple, including  the  important  “Legend  of  Eu- 
clid,” all  of  which  is  given  in  full  in  the  MS. 
No.  3848,  together  with  a great  many  verbal 
discrepancies,  and  a total  difference  in  the 
eighteenth  charge,  would  lead  one  to  suppose 
that  the  former  MS.  never  was  seen,  or  at 
least  copied,  by  the  writer  of  the  latter.  On 
the  whole,  it  is,  from  this  very  omission, 
one  of  the  least  valuable  of  the  copies  of  the 
Old  Constitutions. 

The  third  Sloane  MS.  is  really  one  of  the 
most  interesting  and  valuable  of  those  that 
have  been  heretofore  discovered.  A portion 
of  it,  a small  portion,  was  inserted  by  Findel 
in  his  History  of  Freemasonry ; but  the  whole 
has  been  since  published  in  the  Voice  of  Ma- 
sonry, a periodical  printed  at  Chicago  in  1872. 
The  number  of  the  MS.  in  the  British  Museum 
is  3329,  and  Mr.  Hughan  places  its  date  at 


SMARAGDINE 


SMITH 


695 


from  1640  to  1700;  but  he  says  that  Messrs. 
Bond  and  Sims,  of  the  British  Museum,  agree 
in  stating  that  it  is  “probably  of  the  beginning 
of  the  eighteenth  century.”  But  the  Rev. 
Mr.  Woodford  mentions  a great  authority  on 
MSS.,  who  declares  it  to  be  “previous  to  the 
middle  of  the  seventeenth  century.”  Findel 
thinks  it  originated  at  the  end  of  the  seven- 
teenth century,  and  “that  it  was  found  among 
the  papers  which  Dr.  Plot  left  behind  him  on 
his  death,  and  was  one  of  the  sources  whence 
his  communications  on  Freemasonry  were 
derived.”  It  is  not  a copy  of  the  Old  Con- 
stitutions, in  which  respect  it  differs  from  all 
the  other  Manuscripts,  but  is  a description 
of  the  ritual  of  the  society  of  Free  Operative 
Masons  at  the  period  when  it  was  written. 
This  it  is  that  makes  it  so  valuable  a con- 
tribution to  the  history  of  Freemasonry,  and 
renders  it  so  important  that  its  precise  date 
should  be  fixed. 

Smaragdine,  Tablet  of  Hermes.  The 

foundation  of  Hermetic  knowledge,  with  an 
unknown  author.  Translated  in  the  (Edipus 
^gyptiacus. 

Smith,  George.  Captain  George  Smith 
was  a Mason  of  some  distinction  during  the 
latter  part  of  the  eighteenth  century.  Al- 
though born  in  England,  he  at  an  early  age 
entered  the  military  service  of  Prussia,  being 
connected  with  noble  families  of  that  kingdom. 
During  his  residence  on  the  Continent  it  ap- 
pears that  he  was  initiated  in  one  of  the  Ger- 
man Lodges.  On  his  return  to  England  he 
was  appointed  Inspector  of  the  Royal  Mili- 
tary Academy  at  Woolwich,  and  published,  in 
1779,  a Universal  Military  Dictionary,  and,  in 
VI Bibliotheca  Militar is. 

He  devoted  much  attention  to  Masonic 
studies,  and  is  said  to  have  been  a good  work- 
man in  the  Royal  Military  Lodge  at  Wool- 
wich, of  which  he  was  for  four  years  the  Mas- 
ter. During  his  Mastership  the  Lodge  had, 
on  one  occasion,  been  opened  in  the  King’s 
Bench  prison,  and  some  persons  who  were 
confined  there  were  initiated.  For  this  the 
Master  and  brethren  were  censured,  and  the 
Grand  Lodge  declared  that  “it  is  inconsistent 
with  the  principles  of  Masonry  for  any  Free- 
mason’s Lodge  to  be  held,  for  the  purpose  of 
making,  passing,  or  raising  Masons,  in  any 
prison  or  place  of  confinement.”  {Constitu- 
tions, 1784,  p.  349.)  Smith  was  appointed  by 
the  Duke  of  Manchester,  in  1778,  Provincial 
Grand  Master  of  Kent,  and  on  that  occasion 
deUvered  his  Inaugural  Charge  before  the 
Lodge  of  Friendship  at  Dover.  He  also  drew 
up  a code  of  laws  for  the  government  of  the 
province,  which  was  published  in  1781.  In 
1780  he  was  appointed  Junior  Grand  Warden 
of  the  Grand  Lodge;  but  objections  having 
been  made  by  Heseltine,  the  Grand  Secretary, 
between  whom  and  himself  there  was  no  very 
kind  feeling,  on  the  ground  that  no  one  could 
hold  two  offices  in  the  Grand  Lodge,  Smith 
resigned  at  the  next  quarterly  communication. 
As  at  the  time  of  his  appointment  there  was 
really  no  law  forbidding  the  holding  of  two 
offices,  its  impropriety  was  so  manifest,  that 


the  Grand  Lodge  adopted  a regulation  that 
“it  is  incompatible  with  the  laws  of  this  soci- 
ety for  any  brother  to  hold  more  than  one 
office  in  the  Grand  Lodge  at  the  same  time.” 
{Constitutions,  1784,  p.  336.)  Captain  Smith, 
in  1783,  published  a work  entitled  The  Use  and 
Abuse  of  Freemasonry:  a work  of  the  greatest 
utility  to  the  Brethren  of  the  Society,  to  Mankind 
in  general,  and  to  the  Ladies  in  particular.  The 
interest  to  the  ladies  consists  in  some  twenty 
pages,  in  which  he  gives  the  “Ancient  and 
Modern  reasons  why  the  ladies  have  never 
been  admitted  into  the  Society  of  Freema- 
sons,” a section  the  omission  of  which  would 
scarcely  have  diminished  the  value  of  the  work 
or  the  reputation  of  the  author. 

The  work  of  Smith  would  not  at  the  present 
day,  in  the  advanced  progress  of  Masonic 
knowledge,  enhance  the  reputation  of  its 
writer.  But  at  the  time  when  it  appeared, 
there  was  a great  dearth  of  Masonic  literature 
— Anderson,  Calcott,  Hutchinson,  and  Pres- 
ton being  the  only  authors  of  any  repute  that 
had  as  yet  written  on  the  subject  of  Masonry. 
There  was  much  historical  information  con- 
tained within  its  pages,  and  some  few  sugges- 
tive thoughts  on  the  symbolism  and  philos- 
ophy of  the  Order.  To  the  Craft  of  that  day 
the  book  was  therefore  necessary  and  useful. 
Nothing,  indeed,  proves  the  necessity  of  such 
a work  more  than  the  fact  that  the  Grand 
Lodge  refused  its  sanction  to  the  publication 
on  the  general  ground  of  opposition  to  Ma- 
sonic hterature.  Noorthouck  {Constitutions, 
1784,  p.  347),  in  commenting  on  the  refusal  of 
a sanction,  says : 

“No  particular  objection  being  stated 
against  the  above-mentioned  work,  the  nat- 
ural conclusion  is,  that  a sanction  was  refused 
on  the  general  principle  that,  considering  the 
flourishing  state  of  our  Lodges,  where  regular 
instruction  and  suitable  exercises  are  ever 
ready  for  all  brethren  who  zealously  aspire  to 
improve  in  masonical  knowledge,  new  publi- 
cations are  unnecessary  on  a subject  which 
books  cannot  teach.  Indeed,  the  tempta- 
tions to  authorship  have  effected  a strange 
revolution  of  sentiments  since  the  year  1720, 
when  even  antient  manuscripts  were  destroyed, 
to  prevent  their  appearance  in  a printed  Book 
of  Constitutions!  for  the  principal  materials 
in  this  very  work,  then  so  much  dreaded,  have 
since  been  retailed  in  a variety  of  forms,  to 
give  consequence  to  fanciful  productions  that 
might  have  been  safely  withheld,  without 
sensible  injury,  either  to  the  Fraternity  or  to 
the  literary  reputation  of  the  writers.” 

To  dispel  such  darkness  almost  any  sort  of 
book  should  have  been  acceptable.  The  work 
was  published  without  the  sanction,  and  the 
Craft  being  wiser  than  their  representatives 
in  the  Grand  Lodge,  the  edition  was  speedily 
exhausted. 

In  1785  Captain  Smith  was  expelled  from 
the  Society  for  “uttering  an  instrument  pur- 
porting to  be  a certificate  of  the  Grand  Lodge 
recommending  two  distressed  Brethren.” 

Dr.  Oliver  {Rev.  of  a Sq.,  p.  215)  describes 
Captain  Smith  as  a man  “plain  in  speech  and 


696 


SMITTEN 


SOFISM 


manners,  but  honourable  and  upright  in  his 
dealings,  and  an  active  and  zealous  Mason.” 
It  is  probable  that  he  died  about  the  end  of  the 
last  or  the  beginning  of  the  present  century. 

Smitten  Builder.  The  old  lectures  used 
to  say:  “The  veil  of  the  Temple  is  rent,  the 
builder  is  smitten,  and  we  are  raised  from  the 
tomb  of  transgression.”  Hutchinson,  and 
after  him  Oliver,  apply  the  expression,  “The 
smitten  builder,”  to  the  crucified  Savior,  and 
define  it  as  a symbol  of  his  Divine  mediation; 
but  the  general  interpretation  of  the  symbol  is, 
that  it  refers  to  death  as  the  necessary  pre- 
cursor of  immortality.  In  this  sense,  the 
smitten  builder  presents,  like  every  other  part 
of  the  Third  Degree,  the  symbolic  instruction 
of  Eternal  Life. 

Snow,  John.  A distinguished  lecturer  on 
Masonry,  who  was  principally  instrumental 
in  introducing  the  system  of  Webb,  of  whom 
he  was  a pupil,  into  the  Lodges  of  the  West- 
ern States.  He  was  also  a Grand  Master  of 
the  Grand  Lodge  of  Ohio,  and  was  the  founder 
and  first  Grand  Commander  of  the  first  Grand 
Encampment  of  Knights  Templar  in  the  same 
State.  He  was  born  in  Providence,  Rhode 
Island,  February  25,  1780;  was  initiated  into 
Freemasonry  in  Mount  Vernon  Lodge,  of 
Providence,  in  1809,  and  died  May  16,  1852, 
at  Worthington,  Ohio. 

Snows.  See  Rains. 

Social  Character  of  Freemasonry.  Free- 
masonry attracts  our  attention  as  a great 
BOCiAL  Institution.  Laying  aside  for  the  time 
those  artificial  distinctions  of  rank  and  wealth, 
which,  however,  are  necessary  in  the  world  to 
the  regular  progression  of  society,  its  members 
meet  in  their  Lodges  on  one  common  level  of 
brotherhood  and  equality.  There  virtue  and 
talent  alone  claim  and  receive  preeminence, 
and  the  great  object  of  all  is  to  see  who  can 
best  work  and  best  agree.  There  friendship 
and  fraternal  affection  are  strenuously  incul- 
cated and  assiduously  cultivated,  and  that 
great  mystic  tie  is  established  which  peculiarly 
distinguishes  the  society.  Hence  is  it  that 
Washington  has  declared  that  the  benevolent 
purpose  of  the  Masonic  Institution  is  to  en- 
large the  sphere  of  social  happiness,  and  its 
grand  object  to  promote  the  happiness  of  the 
human  race. 

Soclus.  The  Sixth  Degree  of  the  Order  of 
Strict  Observance. 

Sodalities.  Societies  or  companies  of 
friends  or  companions  assembled  together  for  a 
special  purpose.  Such  confraternities,  under 
the  name  of  Sodalitia,  were  established  in 
Rome,  by  Cato  the  Censor,  for  the  mutual 
protection  of  the  members.  As  their  pro- 
ceedings were  secret,  they  gave  offense  to  the 
government,  and  were  suppressed,  80  b.c.,  by 
a decree  of  the  Senate,  but  were  afterward  re- 
stored by  a law  of  Clodius. 

Soflsm.  The  Sofis  were  a mystical  sect 
which  greatly  prevailed  in  Eastern  countries, 
and  especially  in  Persia,  whose  religious  faith 
was  supposed  by  most  writers  to  embody 
the  secret  doctrine  of  Mohammedanism.  Sir 
John  Malcolm  {Hist.  Pers.,  ch.  xx.)  says  that 


they  have  among  them  great  numbers  of  the 
wisest  and  ablest  men  of  Persia  and  the  East, 
and  since  his  time  the  sect  has  greatly  in- 
creased. 

The  name  is  most  probably  derived  from  the 
Greek  o-o(/)!a,  wisdom;  and  Malcolm  states 
that  they  also  bore  the  name  of  philosaufs, 
in  which  we  may  readily  detect  the  word 
philosophers.  He  says  also:  “The  Moham- 
medan Sofis  have  endeavored  to  connect  their 
mystic  faith  with  the  doctrine  of  their  prophet, 
who,  they  assert,  was  himseK  an  accomplished 
Sofi.”  The  principal  Sofi  writers  are  famihar 
with  the  opinions  of  Aristotle  and  Plato,  and 
their  most  important  works  abound  with 
quotations  from  the  latter.  Sir  John  Malcolm 
compares  the  school  of  Sofism  v/ith  that  of 
Pythagoras.  _ It  is  evident  that  there  is  a 
great  similarity  between  Sofism  and  Gnosti- 
cism, and  all  the  features  of  the  Sofic  initia- 
tion remind  us  very  forcibly  of  those  of  the 
Masonic.  The  object  of  the  system  is  the 
attainment  of  Truth,  and  the  novice  is  invited 
“to  embark  on  the  sea  of  doubt,”  that  is,  to 
commence  his  investigations,  which  are  to 
end  in  its  discovery. 

There  are  four  stages  or  de^ees  of  initia- 
tion: the  first  is  merely  preliminary,  and  the 
initiate  is  required  to  observe  the  ordinary 
rites  and  ceremonies  of  religion  for  the  sake  of 
the  vulgar,  who  do  not  understand  their  eso- 
teric meaning.  In  the  Second  Degree  he  is 
said  to  enter  the  pale  of  Sofism,  and  exchanges 
these  external  rites  for  a spiritual  worship. 
The  Third  Degree  is  that  of  Wisdom,  and  he 
who  reaches  it  is  supposed  to  have  attained 
supernatural  knowledge,  and  to  be  equal  to 
the  angels.  The  Fourth  and  last  degree  is 
called  Truth,  for  he  has  now  reached  it,  and 
has  become  completely  united  with  Deity. 
They  have,  says  Malcolm,  secrets  and  mys- 
teries in  every  stage  or  degree  which  are  never 
revealed  to  the  profane,  and  to  reveal  which 
would  be  a crime  of  the  deepest  turpitude. 
The  tenets  of  the  sect,  so  far  as  they  are  made 
known  to  the  world,  are,  according  to  Sir  Will- 
iam Jones  {Asiat.  Researches,  ii.,  62),  “that 
nothing  exists  absolutely  but  God;  that  the 
human  soul  is  an  emanation  of  his  essence, 
and,  though  divided  for  a time  from  its  heav- 
enly source,  will  be  finally  reunited  with  it; 
that  the  highest  possible  happiness  will  arise 
from  its  reunion;  and  that  the  chief  good  of 
mankind  in  this  transitory  world  consists  in  as 
perfect  a union  with  the  Eternal  Spirit  as  the 
incumbrances  of  a mortal  frame  will  allow.” 
It  is  evident  that  an  investigation  of  the  true 
system  of  these  Eastern  mysteries  must  be  an 
interesting  subject  of  inquiry  to  the  student  of 
Freemasonry;  for  Higgins  is  hardly  too  en- 
thusiastic in  supposing  them  to  be  the  ancient 
Freemasons  of  Mohammedanism.  His  views 
are  thus  expressed  in  the  second  volume  of  his 
Anacalypsis,  p.  301:  a wonderful  work — won- 
derful for  the  vast  and  varied  learning  that  it 
exhibits;  but  still  more  so  for  the  bold  and 
strange  theories  which,  however  untenable, 
are  defended  with  all  the  powers  of  a more 
than  ordinary  intellect. 


SOFTAS 


SOLOMON 


697 


“The  circumstances,”  he  says,  “of  the  grada- 
tion of  ranks,  the  initiation,  and  the  head  of 
the  Order  in  Persia  being  called  Grand  Master, 
raise  a presumption  that  the,  Softs  were,  in 
reality,  the  Order  of  Masons.” 

Without  subscribing  at  once  to  the  theory  of 
Higgins,  we  may  well  be  surprised  at  the  coin- 
cidences existing  between  the  customs  and  the 
dogmas  of  the  Softs  and  those  of  the  Free- 
masons, and  we  would  naturally  be  curious  to 
investigate  the  causes  of  the  close  communica- 
tion winch  existed  at  various  times  during  the 
Crusades  between  this  Mohammedan  sect  of 
philosophers  and  the  Christian  Order  of  Tem- 
plars. 

Mr.  C.  W.  King,  in  his  learned  treatise  on 
the  Gnostics,  seems  to  entertain  a similar  idea 
of  this  connection  between  the  Templars  and 
the  Softs.  He  says  that,  “inasmuch  as  these 
Sofis  were  composed  exclusively  of  the  learned 
amongst  the  Persians  and  Syrians,  and  learn- 
ing at  that  time  meant  little  more  than  a pro- 
ficiency in  medicine  and  astrology,  the  two 
points  that  brought  the  Eastern  sages  into 
amicable  contact  with  their  barbarous  invad- 
ers from  the  West,  it  is  easy  to  see  how  the 
latter  may  have  imbibed  the  secret  doctrines 
simultaneously  with  the  science  of  those  who 
were  their  instructors  in  all  matters  pertaining 
to  science  and  art.  The  Soft  doctrine  involved 
the  grand  idea  of  one  universal  creed,  which 
could  be  secretly  held  under  any  profession  of 
an  outward  faith:  and  in  fact  took  virtually 
the  same  view  of  religious  systems  as  that  in 
which  the  ancient  philosophers  had  regarded 
such  matters.” 

Softas.  Students  in  the  universities  of 
Islam. 

So  Help  Me  God.  The  usual  obsecration 
or  imprecation  affixed  in  modern  times  to 
oaths,  and  meaning,  “May  God  so  help  me  as 
I keep  this  vow.” 

Sojoiirner.  See  Principal  Sojourner. 

SoIdieFS  of  Christ.  Milites  Christi  is  the 
title  by  which  St.  Bernard  addressed  his  ex- 
hortations to  the  Knights  Templar.  They 
are  also  called  in  some  of  the  old  documents. 

Militia  Templi  Salomonis,”  The  Chivalry  of 
the  Temple  of  Solomon;  but  their  ancient 
statutes  were  entitled  “ Regula  pauperum 
commilitonum  Templi  Salomonis,”  The  Rule 
of  the  poor  fellow-soldiers  of  the  Temple  of 
Solomon;  and  this  is  the  title  by  which  they 
are  novr  most  generally  designated. 

Soil  Sanctissimo  Sacrum.  (“Sacred  to 
the  most  holy  Sun.”)  Mentioned  in  the 
Twenty-eighth  Degree,  A.  A.  Scottish  Rite. 

Solomon.  In  writing  the  life  of  King  Solo- 
mon from  a Masonic  point  of  view,  it  is  im- 
possible to  omit  a reference  to  the  legends 
which  have  been  preserved  in  the  Masonic 
system.  But  the  writer,  who,  with  this  pre- 
liminary notice,  em.bodies  them  in  his  sketch  of 
the  career  of  the  wise  King  of  Israel,  is  by  no 
means  to  be  held  responsible  for  a belief  in 
their  authenticity.  It  is  the  business  of  the 
Masonic  biographer  to  relate  all  that  has  been 
handed  down  by  tradition  in  connection  with 
the  life  of  Solomon;  it  will  be  the  duty  of  the 


severer  critic  to  seek  to  separate  out  of  all 
these  materials  that  which  is  historical  from 
that  which  is  merely  mythical,  and  to  assign 
to  the  former  all  that  is  valuable  as  fact,  and 
to  the  latter  all  that  is  equally  valuable  as 
symbolism. 

Solomon,  the  King  of  Israel,  the  son  of 
David  and  Bathsheba,  ascended  the  throne 
of  his  kingdom  2989  years  after  the  creation  of 
the  world,  and  1015  years  before  the  Christian 
era.  He  was  then  only  twenty  years  of  age, 
but  the  youthful  monarch  is  said  to  have  com- 
menced his  reign  with  the  decision  of  a legal 
question  of  some  difficultjq  in  which  he  ex- 
hibited the  first  promise  of  that  wise  judg- 
ment for  which  he  was  ever  afterward  dis- 
tinguished. 

One  of  the  great  objects  of  Solomon’s  life, 
and  the  one  which  most  intimately  connects 
him  with  the  history  of  the  Masonic  institu- 
tion, was  the  erection  of  a temple  to  Jehovah. 
This,  too,  had  been  a favorite  design  of  his 
father  David.  For  this  purpose,  that  mon- 
arch, long  before  his  death,  had  numbered  the 
workmen  whom  he  found  in  his  kingdom;  had 
appointed  the  overseers  of  the  work,  the  hew- 
ers of  stones,  and  the  bearers  of  burdens;  had 
prepared  a great  quantity  of  brass,  iron,  and 
cedar;  and  had  amassed  an  immense  treasure 
with  which  to  support  the  enterprise.  But 
on  consulting  with  the  prophet  Nathan,  he 
learned  from  that  holy  man,  that  although  the 
pious  intention  was  pleasing  to  God,  yet  that 
he  would  not  be  permitted  to  carry  it  into  exe- 
cution, and  the  Divine  prohibition  was  pro- 
claimed in  these  emphatic  words : “Thou  hast 
shed  blood  abundantly,  and  hast  made  great 
wars;  thou  shalt  not  build  a house  unto  my 
name,  because  thou  hast  shed  much  blood 
upon  the  earth  in  my  sight.”  The  task  was, 
therefore,  reserved  for  the  more  peaceful  Solo- 
mon, his  son  and  successor. 

Hence,  when  David  was  about  to  die,  he 
charged  Solomon  to  build  the  Temple  of  God 
as  soon  as  he  should  have  received  the  king- 
dom. He  also  gave  him  directions  in  relation 
to  the  construction  of  the  edifice,  and  put 
into  his  possession  the  money,  amounting  to 
ten  thousand  talents  of  gold  and  ten  times 
that  amount  of  silver,  which  he  had  collected 
and  laid  aside  for  defraying  the  expense. 

Solomon  had  scarcely  ascended  the  throne 
of  Israel,  when  he  prepared  to  carry  into  exe- 
cution the  pious  designs  of  his  predecessor. 
For  this  purpose,  however,  he  found  it  neces- 
sary to  seek  the  assistance  of  Hiram,  King  of 
Tyre,  the  ancient  friend  and  ally  of  his  father. 
The  Tyrians  and  Sidonians,  the  subjects  of 
Hiram,  had  long  been  distinguished  for  their 
great  architectural  skill;  and,  in  fact,  many  of 
them,  as  the  members  of  a mystic  operative 
society,  the  fraternity  of  Dionysian  artificers, 
had  long  monopolized  the  profession  of  build- 
ing in  Asia  Minor.  The  Jews,  on  the  con- 
trary, were  rather  more  eminent  for  their  mili- 
tary valor  than  for  their  knowledge  of  the 
arts  of  peace,  and  hence  King  Solomon  at  once 
conceived  the  necessity  of  invoking  the  aid 
of  these  foreign  architects,  if  he  expected  to 


698 


SOLOMON 


SOLOMON 


complete  the  edifice  he  was  about  to  erect, 
either  in  a reasonable  time  or  with  the  splen- 
dor and  magnificence  appropriate  to  the 
sacred  object  for  which  it  was  intended.  For 
this  purpose  he  addressed  the  following  letter 
to  King  Hiram: 

“Know  thou  that  my  father  would  have 
built  a temple  to  God,  but  was  hindered  by 
wars  and  continual  expeditions,  for  he  did  not 
leave  off  to  overthrow  his  enemies  till  he  made 
them  all  subject  to  tribute.  But  I give 
thanks  to  God  for  the  peace  I,  at  present, 
enjoy,  and  on  that  account  I am  at  leisure, 
and  design  to  build  a house  to  God,  for  God 
foretold  to  my  father,  that  such  a house  should 
be  built  by  me;  wherefore  I desire  thee  to  send 
some  of  thy  subjects  with  mine  to  Mount  Leb- 
anon, to  cut  down  timber,  for  the  Sidonians 
are  more  skilful  than  our  people  in  cutting  of 
wood.  As  for  wages  to  the  hewers  of  wood, 
1 will  pay  whatever  price  thou  shalt  deter- 
mine.” 

Hiram,  mindful  of  the  former  amity  and  alli- 
ance that  had  existed  between  himself  and 
David,  was  disposed  to  extend  the  friendship 
he  had  felt  for  the  father  to  the  son,  and  re- 
plied, therefore,  to  the  letter  of  Solomon  in  the 
following  epistle : 

“It  is  fit  to  bless  God  that  he  hath  com- 
mitted thy  father’s  government  to  thee,  who 
art  a wise  man  endowed  with  all  virtues.  As 
for  myself,  I rejoice  at  the  condition  thou  art 
in,  and  will  be  subservient  to  thee  in  all  that 
thou  sendest  to  me  about;  for  when,  by  my 
subjects,  I have  cut  down  many  and  large 
trees  of  cedar  and  cypress  wood,  I will  send 
them  to  sea,  and  will  order  my  subjects  to 
make  floats  of  them,  and  to  sail  to  what  places 
soever  of  thy  country  thou  shalt  desire,  and 
leave  them  there,  after  which  thy  subjects 
may  carry  them  to  Jerusalem.  But  do  thou 
take  care  to  procure  us  corn  for  this  timber, 
which  we  stand  in  need  of,  because  we  in- 
habit in  an  island.” 

Hiram  lost  no  time  in  fulfilling  the  promise 
of  assistance  which  he  had  thus  given;  and 
accordingly  we  are  informed  that  Solomon 
received  thirty-three  thousand  six  hundred 
workmen  from  Tyre,  besides  a sufficient  quan- 
tity of  timber  and  stone  to  construct  the  edi- 
fice which  he  was  about  to  erect.  Hiram  sent 
him,  also,  a far  more  important  gift  than  either 
men  or  materials,  in  the  person  of  an  able  ar- 
chitect, “a  curious  and  cunning  workman,” 
whose  skill  and  experience  were  to  be  exer- 
cised in  superintending  the  labors  of  the  craft, 
and  in  adorning  and  beautifying  the  building. 
Of  this  personage,  whose  name  was  also  Hiram, 
and  who  plays  so  important  a part  in  the  his- 
tory of  Freemasonry,  an  account  will  be  found 
in  the  article  Hiram  Ahif,  to  which  the  reader 
is  referred. 

King  Solomon  commenced  the  erection  of 
the  Temple  on  Monday,  the  second  day  of  the 
Hebrew  month  Zif,  which  answers  to  the 
twenty-first  of  April,  in  the  year  of  the  world 
2992,  and  1012  years  before  the  Christian  era. 
Advised  in  all  the  details,  as  Masonic  tradition 
informs  us,  by  the  wise  and  prudent  counsels 


of  Hiram,  King  of  Tyre,  and  Hiram  Abif,  who, 
with  himself,  constituted  at  that  time  the 
three  Grand  Masters  of  the  Craft,  Solomon 
made  every  arrangement  in  the  disposition 
and  government  of  the  workmen,  in  the  pay- 
ment of  their  wages,  and  in  the  maintenance 
of  concord  and  harmony  which  should  insure 
despatch  in  the  execution  and  success  in  the 
result. 

To  Hiram  Abif  was  entrusted  the  general 
superintendence  of  the  building,  while  subor- 
dinate stations  were  assigned  to  other  eminent 
artists,  whose  names  and  offices  have  been 
handed  down  in  the  traditions  of  the  Order. 

In  short,  the  utmost  perfection  of  human 
wisdom  was  displayed  by  this  enlightened 
monarch  in  the  disposition  of  everything  that 
related  to  the  construction  of  the  stupendous 
edifice.  Men  of  the  most  comprehensive 
minds,  imbued  with  the  greatest  share  of  zeal 
and  fervency,  and  inspired  with  the  strongest 
fidelity  to  his  interests,  were  employed  as  mas- 
ters to  instruct  and  superintend  the  workmen; 
while  those  who  labored  in  inferior  stations 
were  excited  to  enthusiasm  by  the  promise  of 
promotion  and  reward. 

The  Temple  was  at  length  finished  in  the 
month  Bui,  answering  to  our  November,  in 
the  year  of  the  world  3000,  being  a httle  more 
than  seven  years  from  its  commencement. 

As  soon  as  the  magnificent  edifice  was  com- 
pleted, and  fit  for  the  sacred  purposes  for 
which  it  was  intended,  King  Solomon  deter- 
mined to  celebrate  the  consummation  of  his 
labors  in  the  most  solemn  manner.  For  this 
purpose  he  directed  the  ark  to  be  brought 
from  the  king’s  house,  where  it  had  been 
placed  by  King  David,  and  to  be  deposited 
with  impressive  ceremonies  in  the  holy  of  hol- 
ies, beneath  the  expanded  wings  of  the  cheru- 
bim. This  important  event  is  commemorated 
in  the  beautiful  ritual  of  the  Most  Excellent 
Master’s  Degree. 

Our  traditions  inform  us,  that  when  the 
Temple  was  completed,  Solomon  assembled 
all  the  heads  of  the  tribes,  the  elders  and 
chiefs  of  Israel  to  bring  the  ark  up  out  of  Zion, 
where  King  David  had  deposited  it  in  a taber- 
nacle until  a more  fitting  place  should  have 
been  built  for  its  reception.  This  duty,  there- 
fore, the  Ijevites  now  performed,  and  delivered 
the  ark  of  the  covenant  into  the  hands  of  the 
priests,  who  fixed  it  in  its  place  in  the  center  of 
the  holy  of  holies. 

Here  the  immediate  and  personal  connec- 
tion of  King  Solomon  with  the  Craft  begins  to 
draw  to  a conclusion.  It  is  true,  that  he  sub- 
sequently employed  those  worthy  Masons, 
whom  the  traditions  say,  at  the  completion 
and  dedication  of  the  Temple,  he  had  received 
and  acknowledged  as  Most  Excellent  Masters, 
in  the  erection  of  a magnificent  palace  and 
other  edifices,  but  in  process  of  time  he  fell 
into  the  most  grievous  errors;  abandoned  the 
path  of  truth;  encouraged  the  idolatrous  rites 
of  Spurious  Masonry;  and,  induced  by  the 
persuasions  of  those  foreign  wives  and  concu- 
bines whom  he  had  espoused  in  his  later  days, 
he  erected  a fane  for  the  celebration  of  these 


SOLOMON 


SONGS 


699 


heathen  mysteries,  on  one  of  the  hills  that 
overlooked  the  very  spot  where,  in  his  youth, 
he  had  consecrated  a temple  to  the  one  true 
God.  It  is  however  believed  that  before  his 
death  he  deeply  repented  of  this  temporary 
aberration  from  virtue,  and  in  the  emphatic 
expression,  “Vanity  of  vanities!  all  is  vanity,” 
he  is  supposed  to  have  acknowledged  that  in 
his  own  experience  he  had  discovered  that 
falsehood  and  sensuality,  however  they  may 
give  pleasure  for  a season,  will,  in  the  end,  pro- 
duce the  bitter  fruits  of  remorse  and  sorrow. 

That  King  Solomon  was  the  wisest  mon- 
arch that  swayed  the  scepter  of  Israel,  has 
been  the  unanimous  opinion  of  posterity. 
So  much  was  he  beyond  the  age  in  which  he 
flourished,  in  the  attainments  of  science,  that 
the  Jewish  and  Arabic  writers  have  attributed 
to  him  a thorough  knowledge  of  the  secrets  of 
magic,  by  whose  incantations  they  suppose 
him  to  have  been  capable  of  caUing  spirits  and 
demons  to  his  assistance;  and  the  Talmudists 
and  Mohammedan  doctors  record  many  fanci- 
ful legends  of  his  exploits  in  controlling  these 
ministers  of  darkness.  As  a naturalist,  he  is 
said  to  have  written  a work  on  animals  of  no 
ordinary  character,  which  has  however  per- 
ished; while  his  qualifications  as  a poet  were 
demonstrated  by  more  than  a thousand  poems 
which  he  composed,  of  which  his  epitha- 
lamium  on  his  marriage  with  an  Egyptian 
princess  and  the  Book  of  Ecclesiastes  alone  re- 
main. He  has  given  us  in  his  Proverbs  an 
opportunity  of  forming  a favorable  opinion  of 
his  pretensions  to  the  character  of  a deep  and 
right-thinking  philosopher;  while  the  long 
peace  and  prosperous  condition  of  his  empire 
for  the  greater  portion  of  his  reign,  the  in- 
crease of  his  kingdom  in  wealth  and  refine- 
ment, and  the  encouragement  which  he  gave 
to  architecture,  the  mechanic  arts,  and  com- 
merce, testify  his  profound  abilities  as  a sov- 
ereign and  statesman. 

After  a reign  of  forty  years  he  died,  and 
with  him  expired  forever  the  glory  and  the 
power  of  the  Hebrew  empire. 

Solomon,  House  of.  Lord  Bacon  com- 
posed, in  his  New  Atlantis,  an  apologue,  in 
which  he  describes  the  island  of  Bensalem — 
that  is,  island  of  the  Sons  of  Peace — and  on  it 
an  edifice  called  the  House  of  Solomon,  where 
there  was  to  be  a confraternity  of  philosophers 
devoted  to  the  acquisition  of  knowledge. 
Nicolai  thought  that  out  of  this  subsequently 
arose  the  society  of  Freemasons,  which  was, 
he  supposes,  established  by  Ehas  Ashmole  and 
his  friends.  (See  Nicolai.) 

Solomon,  Temple  of.  See  Temple  of 
Solomon. 

Solstices.  The  days  on  which  the  sun 
reaches  his  greatest  northern  and  southern 
declination,  which  are  the  21st  of  June  and  the 
22d  of  December.  Near  these  days  are  those 
in  which  the  Christian  church  commemorates 
St.  John  the  Baptist  and  St.  John  the  Evan- 
gelist, who  have  been  selected  as  the  patron 
saints  of  Freemasonry  for  reasons  which  are 
explained  in  the  article  on  the  Dedication  of  a 
Lodge,  which  see. 


Son  of  Hiram.  A mixed  tradition  states 
that  Aynon  was  a son  of  Hiram  Abif , and  was 
appointed  master  of  the  workmen  who  hewed 
the  cedars  and  shaped  the  timber  for  the  tem- 
ple, and  was  recognized  for  his  geometrical 
knowledge  and  skill  as  an  engraver.  (See 
Aynon.) 

Songs  of  Masonry.  The  song  formed  in 
early  times  a very  striking  feature  in  what  may 
be  called  the  domestic  manners  of  the  Ma- 
sonic Institution.  Nor  has  the  custom  of  fes- 
tive entertainments  been  yet  abandoned. 
In  the  beginning  of  the  eighteenth  century 
songs  were  deemed  of  so  much  importance 
that  they  were  added  to  the  Books  of  Consti- 
tutions in  Great  Britain  and  on  the  Continent, 
a custom  which  was  followed  in  America, 
where  all  the  early  Monitors  contain  an  abun- 
dant supply  of  lyrical  poetry.  In  the  Consti- 
tutions pubhshed  in  1723  we  find  the  well- 
known  Entered  Apprentice’s  song,  written  by 
Matthew  Birkhead,  which  still  retains  its  pop- 
ularity among  Masons,  and  has  attained  an 
elevation  to  which  its  intrinsic  merits  as  a 
lyrical  composition  would  hardly  entitle  it. 
Songs  appear  to  have  been  incorporated  into 
the  ceremonies  of  the  Order  at  the  revival  of 
Masonry  in  1717.  At  that  time,  to  use  the 
language  of  the  venerable  Oliver,  “Labor  and 
refreshment  relieved  each  other  like  two  loving 
brothers,  and  the  gravity  of  the  former  was 
rendered  more  engaging  by  the  characteristic 
cheerfulness  and  jocund  gayety  of  the  latter.” 
In  those  days  the  word  “refreshment”  had  a 
practical  meaning,  and  the  Lodge  was  often 
called  from  labor  that  the  brethren  might  in- 
dulge in  innocent  gaiety,  of  which  the  song 
formed  an  essential  part.  This  was  called 
harmony,  and  the  brethren  who  were  blessed 
with  talents  for  vocal  music  were  often  in- 
vited “to  contribute  to  the  harmony  of  the 
Lodge.”  Thus,  in  the  minute-book  of  a 
Lodge  at  Lincoln,  in  England,  in  the  year 
1732,  which  is  quoted  by  Dr.  Oliver,  the  rec- 
ords show  that  the  Master  usually  “gave  an 
elegant  charge,  also  went  through  an  exami- 
nation, and  the  Lodge  was  closed  with  song  and 
decent  merriment.”  In  this  custom  of  singing 
there  was  an  established  system.  Each  officer 
was  furnished  with  a song  appropriate  to  his 
office,  and  each  degree  had  a song  for  itself. 

Thus,  in  the  first  edition  of  the  Book  of 
Constitutions,  we  have  the  “Master’s  Song,” 
which,  says  Dr.  Anderson,  the  author,  is  “to 
be  sung  with  a chorus — when  the  Master  shall 
give  leave — either  one  part  only  or  all  together, 
as  he  pleases”;  the  “Warden’s  song,”  which 
was  “to  be  sung  and  played  at  the  Quarterly 
Communication”;  the  “Fellow-Craft’s  song,” 
which  was  to  be  sung  and  played  at  the  grand 
feast;  and,  lastly,  the  “Entered  ’Prentiss’ 
song,”  which  was  “to  be  sung  when  all  grave 
business  is  over,  and  with  the  Master’s  leave.” 

In  the  second  edition  the  number  was 
greatly  increased,  and  songs  were  appropriated 
to  the  Deputy  Grand  Master,  the  Secretary, 
the  Treasurer,  and  other  officers.  For  all  this 
provision  was  made  in  the  Old  Charges  so 
that  there  should  be  no  confusion  between  the 


700 


SONGS 


SORBONNE 


hours  of  labor  and  refreshment ; for  while  the 
brethren  were  forbidden  to  behave  “ludi- 
crously or  jestingly  while  the  Lodge  is  engaged 
in  what  is  serious  or  solemn,”  they  were  per- 
mitted, when  work  was  over,  “to  enjoy  them- 
selves with  innocent  mirth.” 

The  custom  of  singing  songs  peculiarly  ap- 
propriate to  the  Craft  at  their  Lodge  meetings, 
when  the  grave  business  was  over,  was  speedilv 
inta’oduced  into  France  and  Germany,  in  which 
countries  a large  number  of  Masonic  songs 
were  written  and  adopted,  to  be  sung  by  the 
German  and  French  Masons  at  their  “Table 
Lodges,”  which  corresponded  to  the  “re- 
freshment” of  their  English  brethren.  The 
lyrical  literature  of  Masonry  has,  in  conse- 
quence of  this  custom,  assumed  no  inconsid- 
erable magnitude;  as  an  evidence  of  which  it 
may  be  stated  that  IGoss,  in  his  Bibliography 
of  Freemasonry,  gives  a catalogue — by  no 
means  a perfect  one — of  two  hundred  and 
thirteen  Masonic  song-books  published  be- 
tween the  years  1734  and  1837,  in  the  English, 
German,  French,  Danish,  and  Pohsh  lan- 
guages. 

The  Masons  of  the  present  day  have  not 
abandoned  the  usage  of  singing  at  their  festive 
meetings  after  the  Lodge  is  closed;  but  the  old 
songs  of  Masonry  are  passing  into  obUvion, 
and  we  seldom  hear  any  of  them,  except  some- 
times the  never-to-be-forgotten  Apprentice’s 
song  of  Matthew  Birkhead.  Modern  taste 
and  culture  reject  the  rude  but  hearty  stanzas 
of  the  old  song-makers,  and  the  more  artistic 
and  pathetic  productions  of  Mackay,  and 
Cooke,  and  Morris,  and  Dibdin,  and  Wesley, 
and  other  writers  of  that  class,  are  taking  their 
place. 

Some  of  these  songs  cannot  be  strictly  called 
Masonic,  yet  the  covert  allusions  here  and 
there  of  their  authors,  whether  intentional  or 
accidental,  have  caused  them  to  be  adopted 
by  the  Craft  and  placed  among  their  min- 
strelsy. Thus  the  well-known  ballad  of 
“Tubal  Cain,”  by  Charles  Mackay,  always 
has  an  inspiring  effect  when  sung  at  a Lodge 
banquet,  because  of  the  reference  to  this  old 
worker  in  metals,  whom  the  Masons  fondly 
consider  as  one  of  the  mythical  founders  of 
their  Order;  although  the  song  itself  has  in  its 
words  or  its  ideas  no  connection  whatever 
with  Freemasonry.  Burns’s  “Auld  Lang 
Syne”  is  another  production  not  strictly  Ma- 
sonic, which  has  met  with  the  universal  favor 
of  the  Craft,  because  the  warm  fraternal  spirit 
that  it  breathes  is  in  every  way  Masonic,  and 
hence  it  has  almost  become  a rule  of  obliga- 
tion that  every  festive  party  of  Freemasons 
should  close  with  the  great  Scotchman’s  in- 
vocation to  part  in  love  and  kindness. 

But  Robert  Burns  has  also  supplied  the 
Craft  with  several  purely  Masonic  songs,  and 
his  farewell  to  the  brethren  of  Tarbolton 
Lodge,  beginning, 

“Adieu!  a heart-warm,  fond  adieu, 

Dear  brothers  of  the  mystic  tie,” 

is  often  sung  with  pathetic  effect  at  the  Table 
liodges  of  the  Order. 


As  already  observed,  we  have  many  produc- 
tions of  our  Masonic  poets  which  are  taking 
the  place  of  the  older  and  coarser  songs  of  our 
predecessors.  It  would  be  tedious  to  name  all 
who  have  successful^'’  invoked  the  Masonic 
muse.  Masonic  songs — that  is  to  say,  songs 
whose  themes  are  Masonic  incidents,  whose 
language  refers  to  the  technical  language  of 
Freemasonry,  and  whose  spirit  breathes  its 
spirit  and  its  teachings — are  now  a well- 
settled  part  of  the  literary  curriculum  of  the 
Institution.  At  first  they  were  all  festive  in 
character  and  often  coarse  in  style,  with  little 
or  no  pretension  to  poetic  excellence.  Now 
they  are  festive,  but  refined;  or  sacred,  and 
used  on  occasions  of  public  solemnity;  or 
mythical,  and  constituting  a part  of  the  cere- 
monies of  the  different  degrees.  But  they  all 
have  a character  of  poetic  art  which  is  far 
above  the  mediocrity  so  emphatically  con- 
demned by  Horace. 

Son  of  a Mason.  The  son  of  a Mason  is 
called  a Louveteau,  and  is  entitled  to  certain 
privileges,  for  which  see  Louveteau  and  Lewis. 

Sons  of  Light.  The  science  of  Freema- 
sonry often  has  received  the  title  of  “Lux,”  or 
“Light,”  to  indicate  that  mental  and  moral 
illumination  is  the  object  of  the  Institution. 
Hence  Freemasons  are  often  called  “Sons  of 
Light.” 

Sons  of  the  Prophets.  We  repeatedly 
meet  in  the  Old  Testament  with  references  to 
the  Beni  Hanahiim,  or  sons  of  the  prophets. 
These  were  the  disciples  of  the  prophets,  or 
wise  men  of  Israel,  who  underwent  a course  of 
esoteric  instruction  in  the  secret  institutions 
of  the  Nabiim,  or  prophets,  just  as  the  dis- 
ciples of  the  Magi  did  in  Persia,  or  of  Pv- 
thagoras  in  Greece.  “ These  sons  of  the  proph- 
ets,” says  Stehelin  {Rabbinical  Literature,  i., 
16),  “were  their  disciples,  brought  up  under 
their  tuition  and  care,  and  therefore  their 
masters  or  instructors  were  called  their  fa- 
thers.” 

Sons  of  the  Widow.  This  is  a title  often 
given  to  Freemasons  in  allusion  to  Hiram  the 
Builder,  who  was  “a  widow’s  son,  of  the  tribe 
of  Naphtali.”  B}'-  the  advocates  of  the  theory 
that  Freemasonry  originated  with  the  exiled 
house  of  Stuart,  and  was  organized  as  a secret 
institution  for  the  purpose  of  reectabhshing 
that  house  on  the  throne  of  Great  Britain,  the 
phrase  has  been  applied  as  if  referring  to  the 
adherents  of  Queen  Henrietta,  the  widow  of 
Charles  I. 

Sorbonne.  ^ A college  of  theological^  pro- 
fessors in  Paris,  who  exercised  a great  influ- 
ence over  religious  opinion  in  France  during 
the  sixteenth,  seventeenth,  and  greater  part 
of  the  eighteenth  centuries.  The  bigotry  and 
intolerance  for  which  they  were  remarkable 
made  them  the  untiring  persecutors  of  Free- 
masonry. In  the  year  1748  they  published  a 
Letter  and  Consultation  on  the  Society  of  Free- 
masons, in  which  they  declared  that  it  was  an 
illegal  association,  and  that  the  meetings  of  its 
members  should  be  prohibited.  This  was  re- 
published in  1764,  at  Paris,  by  the  Freenia- 
sons,  with  a reply,  in  the  form  of  an  appendix. 


SORROW 


SOVEREIGN 


701 


by  De  la  Tierce,  and  again  in  1766,  at  Berlin, 
with  another  reply  by  a writer  under  the  as- 
sumed name  of  Jarhetti. 

Sorrow  Lodge.  It  is  the  custom  among 
Masons  on  the  Continent  of  Europe  to  hold 
special  Lodges  at  stated  periods,  for  the  pur- 
pose of  commemorating  the  virtues  and  de- 
ploring the  loss  of  their  departed  members,  and 
other  distinguished  worthies  of  the  Fraternity 
who  have  died.  These  are  called  Funeral  or 
Sorrow  Lodges.  In  Germany  they  are  held 
annually;  in  France  at  longer  intervals.  In 
America  the  custom  has  been  introduced  by 
the  Ancient  and  Accepted  Rite,  whose  Sorrow 
Lodge  ritual  is  peculiarly  beautiful  and  im- 
pressive, and  the  usage  has  been  adopted  by 
many  Lodges  of  the  American  Rite.  On 
these  occasions  the  Lodge  is  clothed  in  the 
habiliments  of  mourning  and  decorated  with 
the  emblems  of  death,  solemn  music  is  played, 
funereal  dirges  are  chanted,  and  eulogies  on 
the  life,  character,  and  Masonic  virtues  of  the 
dead  are  delivered. 

Soter.  A Greek  appellation  implying 
‘‘Savior.” 

Soul  of  Nature.  A platonic  expression, 
more  properly  the  anima  mundi,  that  has  been 
adopted  into  the  English  Royal  Arch  system 
to  designate  the  Sacred  Delta,  or  Triangle, 
which  Dunckerley,  in  his  lecture,  considered 
as  the  symbol  of  the  Trinity.  “So  highly.” 
says  the  modern  lecture,  “indeed  did  the  an- 
cients esteem  the  figure,  that  it  became  among 
them  an  object  of  worship  as  the  great  prin- 
ciple of  animated  existence,  to  which  they 
gave  the  name  of  God  because  it  represented 
the  animal,  mineral,  and  vegetable  creation. 
They  also  distinguished  it  by  an  appellation 
whi^,  in  the  Egyptian  language,  signifies  the 
Soul  of  Nature^  Dr.  Oliver  {Juris.,  p.  446) 
warmly  protests  against  the  introduction  of 
this  expression  as  an  unwarrantable  innova- 
tion, borrowed  most  probably  from  the  Rite 
of  the  Philalethes.  It  has  not  been  intro- 
duced into  the  American  system. 

Soutll.  When  the  sun  is  at  his  meridian 
height,  his  invigorating  rays  are  darted  from 
the  south.  When  he  rises  in  the  east,  we  are 
called  to  labor;  when  he  sets  in  the  west,  our 
daily  toil  is  over;  but  when  he  reaches  the 
south,  the  hour  is  high  twelve,  and  we  are  sum- 
moned to  refreshment.  In  Masonry,  the 
south  is  represented  by  the  Junior  Warden 
and  by  the  Corinthian  column,  because  it  is 
said  to  be  the  place  of  beauty. 

South  ^ Carolina.  Freemasonry  was  in- 
troduced into  South  Carolina  by  the  organiza- 
tion of  Solomon’s  Lodge,  in  the  city  of  Charles- 
ton, on  October  28,  1736,  the  Warrant  for 
which  had  been  granted  in  the  previous  year 
by  Lord  Weymouth,  Grand  Master  of  Eng- 
land. John  Hammerton  was,  in  1736,  ap- 
pointed Provincial  Grand  Master  by  the  Earl 
of  Loudoun.  In  1738  a Lodge  was  estab- 
lished in  Charleston  by  the  St.  John’s  Grand 
Lodge  of  Boston;  but  it  does  not  appear  to 
have  long  existed.  The  Provincial  Lodge  ap- 
pears after  some  time  to  have  suspended  op- 
erations, for  a second  Provincial  Grand  Lodge 


was  established  by  the  Deputation  of  the  Mar- 
quis of  Carnarvon  to  Chief  Justice  Leigh  in 
1754.  In  1787  this  body  assumed  independ- 
ence, and  became  the  “Grand  Lodge  of  Free 
and  Accepted  Masons  of  South  Carolina,” 
Barnard  Elhott  being  the  first  Grand  Master. 
As  early  as  1783  the  Atholl  or  Ancient  Masons 
invaded  the  jurisdiction  of  South  Carolina, 
and  in  1787,  there  being  then  five  Lodges  of 
the  Ancients  in  the  State,  they  held  a Conven- 
tion, and  on  the  24th  of  March  organized  the 
“Grand  Lodge  of  Ancient  York  Masons  of 
South  Carolina.”  Between  the  Modern  and 
the  Ancient  Grand  Lodge  there  was  always  a 
very  hostile  feeling  until  the  year  1808,  when  a 
union  was  effected;  which  was,  however,  but 
temporary,  for  a disruption  took  place  in  the 
following  year.  However,  the  union  was  per- 
manently established  in  1817,  when  the  two 
Grand  Lodges  were  merged  into  one,  under  the 
name  of  the  “Grand  Lodge  of  Ancient  Free- 
masons of  South  Carolina.” 

The  Grand  Royal  Arch  Chapter  was  or- 
ganized on  May  29,  1812. 

The  Grand  Council  of  Royal  and  Select 
Masters  was  established  February,  1860,  by 
eight  Councils,  who  had  received  their  Char- 
ters under  the  authority  of  the  Supreme  Coun- 
cil of  the  Scottish  Rite. 

The  Grand  Encampment  of  Knights  Tem- 
plar was  instituted  in  1826  by  three  subordi- 
nate Encampments,  but  it  enjoyed  only  an 
ephemeral  existence,  and  is  not  heard  of  after 
the  year  1830.  There  is  now  but  one  Com- 
mandery  in  the  State,  which  derives  its  War- 
rant from  the  Grand  Encampment  of  the 
United  States,  the  date  of  which  is  May  17, 
1843. 

The  Supreme  Council  of  the  Ancient  and 
Accepted  Rite  was  opened  on  May  31,  1801. 
This  body  is  now  recognized  as  the  Mother 
Council  of  the  World. 

Sovereign.  An  epithet  applied  to  certain 
degrees  which  were  invested  with  supreme 
power  over  inferior  ones;  as.  Sovereign  Prince 
of  Rose  Croix,  which  is  the  highest  degree  of 
the  French  Rite  and  of  some  other  Rites,  and 
Sovereign  Inspector-General,  which  is  the  con- 
trolling degree  of  the  Ancient  and  Accepted 
Rite.  Some  degrees,  originally  Sovereign  in 
the  Rites  in  which  they  were  first  established, 
in  being  transferred  to  other  Rites,  have  lost 
their  sovereign  character,  but  still  improperly 
retain  the  name.  Thus  the  Rose  Croix  De- 
gree of  the  Scottish  Rite,  which  is  there  only 
the  Eighteenth,  and  subordinate  to  the  Thirty- 
third  or  Supreme  Council,  still  retains  every- 
where, except  in  the  Southern  Jurisdiction  of 
the  United  States,  the  title  of  Sovereign  Prince 
of  Rose  Croix. 

Sovereign  Commander  of  the  Temple. 

{Souverain  Commandeur  du  Temple.)  Styled  in 
the  more  recent  rituals  of  the  Southern  Su- 
preme Council  “Knight  Commander  of  the 
Temple.”  This  is  the  Twenty-seventh  De- 
gree of  the  Ancient  and  Accepted  Scottish 
Rite.  The  presiding  officer  is  styled  “Most 
Illustrious  and  Most  Valiant,”  the  Wardens 
are  called  “Most  Sovereign  Commanders,” 


702 


SOVEREIGN 


SOVEREIGN 


and  the  Knights  “Sovereign  Commanders.” 
The  place  of  meeting  is  called  a “Court.” 
The  apron  is  flesh-colored,  lined  and  edged 
with  black,  with  a Teutonic  cross  encircled  by 
a wreath  of  laurel  and  a key  beneath,  all  in- 
scribed in  black  upon  the  flap.  The  scarf  is 
red  bordered  with  black,  hanging  from  the 
right  shoulder  to  the  left  hip,  and  suspending 
a Teutonic  cross  in  enameled  gold.  The  jewel 
is  a triangle  of  gold,  on  which  is  engraved  the 
Ineffable  Name  in  Hebrew.  It  is  suspended 
from  a white  collar  bound  with  red  and  em- 
broidered with  four  Teutonic  crosses. 

Vassal,  Ragon,  and  Clavel  are  all  wrong  in 
connecting  this  degree  with  the  Knights  Tem- 
plar, with  which  Order  its  own  ritual  declares 
that  it  is  not  to  be  confounded.  It  is  without 
a lecture.  Vassal  expresses  the  following 
opinion  of  this  degree: 

“The  twenty-seventh  degree  does  not  de- 
serve to  be  classed  in  the  Scottish  Rite  as  a 
degree,  since  it  contains  neither  symbols  nor 
allegories  that  connect  it  with  initiation.  It 
deserves  still  less  to  be  ranked  among  the 
philosophic  degrees.  I imagine  that  it  has 
been  intercalated  only  to  supply  an  hiatus,  and 
as  a memorial  of  an  Order  once  justly  cele- 
brated.” 

It  is  also  the  Forty-fourth  Degree  of  the 
Rite  of  Mizraim. 

Sovereign  Grand  Inspector- General. 

The  Thirty-third  and  last  degree  of  the  An- 
cient and  Accepted  Scottish  Rite.  The  Latin 
Constitutions  of  1786  call  it  “Tertius  et  trig- 
esimus  et  sublimissimus  gradus,”  i.  e.,  “th^e 
Thirty-third  and  Most  Sublime  Degree”; 
and  it  is  styled  “the  Protector  and  Conserva- 
tor of  the  Order.”  The  same  Constitutions, 
in  Articles  I.  and  II.,  say: 

“The  thirty-third  degree  confers  on  those 
Masons  who  are  legitimately  invested  with  it, 
the  quality,  title,  privilege,  and  authority  of 
Sovereign  [Supremorum]  Grand  Inspectors- 
General  of  the  Order. 

“The  peculiar  duty  of  their  mission  is  to 
teach  and  enlighten  the  brethren;  to  preserve 
charity,  union,  and  fraternal  love  among 
them;  to  maintain  regularity  in  the  works  of 
each  degree,  and  to  take  care  that  it  is  pre- 
served by  others;  to  cause  the  dogmas,  doc- 
trines, institutes,  constitutions,  statutes,  and 
regulations  of  the  Order  to  be  reverently  re- 
garded, and  to  preserve  and  defend  them  on 
every  occasion;  and,  finally,  everywhere  to 
occupy  themselves  in  works  of  peace  and 
mercy.” 

The  body  in  which  the  members  of  this 
degree  assemble  is  called  a Supreme  Council. 

The  symbolic  color  of  the  degree  is  white, 
denoting  purity. 

The  distinctive  insignia  are  a sash,  collar, 
jewel,  Teutonic  cross,  decoration,  and  ring. 

The  sash  is  a broad,  white  watered  ribbon, 
bordered  with  gold,  bearing  on  the  front  a 
triangle  of  gold  glittering  with  rays  of  gold, 
which  has  in  the  center  the  numerals  33,  with 
a sword  of  silver,  directed  from  above,  on  each 
side  of  the  triangle,  pointing  to  its  center. 
The  sash,  worn  from  the  right  shoulder  to  the 


left  hip,  ends  in  a point,  and  is  fringed  with 
gold,  having  at  the  junction  a circular  band  of 
scarlet  and  green  containing  the  jewel  of  the 
Order. 

The  collar  is  of  white  watered  ribbon  fringed 
with  gold,  having  the  rayed  triangle  at  its 
point  and  the  swords  at  the  sides.  By  a reg- 


ulation of  the  Southern  Supreme  Council  of 
the  United  States,  the  collar  is  worn  by  the 
active,  and  the  sash  by  the  honorary,  mem- 
bers of  the  Council. 

The  jewel  is  a black  double-headed  eagle, 
with  golden  beaks  and  talons,  holding  in  the 
latter  a sword  of  gold,  and  crowned  with  the 
golden  crown  of  Prussia. 

The  red  Teutonic  cross  is  affixed  to  the  left 
side  of  the  breast. 

The  decoration  rests  upon  a Teutonic  cross. 
It  is  a nine-pointed  star,  namely,  one  formed 
by  three  triangles  of  gold  one  upon  the  other, 
and  interlaced  from  the  lower  part  of  the  left 
side  to  the  upper  part  of  the  right  a sword 
extends,  and  in  the  opposite  direction  is  a 
hand  of  (as  it  is  called)  Justice.  In  the  center 
is  the  shield  of  The  Order,  azure  charged  with 
an  eagle  like  that  on  the  banner,  having  on  the 
dexter  side  a Balance  or,  and  on  the  sinister 
side  a Compass  of  the  second,  united  with  a 


Square  of  the  second.  Around  the  whole 
shield  runs  a band  of  the  first,  with  the  Latin 
inscription,  of  the  second,  Ordo  Ab  Chao, 
which  band  is  enclosed  by  two  circles,  formed 
by  two  Serpents  of  the  second,  each  biting  his 
own  tail.  Of  the  smaller  triangles  that  are 
formed  by  the  intersection  of  the  greater  ones, 
those  nine  that  are  nearest  the  band  are  of 


SOVEREIGN 


SPAIN 


703 


crimson  color,  and  each  of  them  has  one  of  the 
letters  that  compose  the  word  S.  A.  P.  I.  E.  N. 

T.  I.  A. 

The  ring  is  a triple  one,  like  three  small  rings, 
each  one-eighth  of  an  inch  wide,  side  by  side, 
and  having  on  the  inside  a delta  surrounding 
the  figures  33,  and  inscribed  with  the  wearer’s 
name,  the  letters  S.'.  G.'.  I.’.  G.'.,  and  the 
motto  of  the  Order,  “ Deus  meumque  Jus.  ” It 
is  worn  on  the  fourth  finger  of  the  left  hand  in 
the  Southern  Jurisdiction  and  on  the  third 
in  the  Northern  Jurisdiction  of  America. 

Until  the  year  1801,  the  Thirty-third  De- 
gree was  unknown.  Until  then  the  highest 
degree  of  the  Rite,  introduced  into  America 
by  Stephen  Morin,  was  the  Sublime  Prince  of 
the  Royal  Secret,  or  the  Twenty-fifth  of  the 
Rite  established  by  the  Emperors  of  the  East 
and  West.  The  administrative  heads  of  the 
Order  were  styled  Grand  Inspectors-General 
and  Deputy  Inspectors-General;  but  these 
were  titles  of  official  rank  and  not  of  degree. 
Even  as  late  as  May  24,  1801,  John  Mitchell 
signs  himself  as  “Kadosh,  Prince  of  the  Royal 
Secret  and  Deputy  Inspector-General.”  The 
document  thus  signed  is  a Patent  which  cer- 
tifies that  Frederick  Dalcho  is  a Kadosh,  and 
Prince  of  the  Royal  Secret,  and  which  creates 
him  a Deputy  Inspector-General.  But  on 
May  31,  1801,  the  Supreme  Council  was  cre- 
ated at  Charleston,  and  from  that  time  we 
hear  of  a Rite  of  thirty-three  degrees,  eight 
having  been  added  to  the  twenty-five  intro- 
duced by  Morin,  and  the  last  being  called  Sov- 
ereign Grand  Inspector-General.  The  degree 
being  thus  legitimately  established  by  a body 
which,  in  creating  a Rite,  possessed  the  pre- 
rogative of  establishing  its  classes,  its  degrees 
and  its  nomenclature  were  accepted  unhesi- 
tatingly by  all  subsequently  created  Supreme 
Councils;  and  it  continues  to  be  recognized  as 
the  administrative  head  of  the  Ancient  and 
Accepted  Scottish  Rite. 

Sovereign  Master.  1.  The  presiding  offi- 
cer in  a Council  of  Companions  of  the  Red 
Cross.  He  represents  Darius,  King  of  Per- 
sia. 2.  The  Sixtieth  Degree  of  the  Rite  of 
Mizraim. 

Sovereign  Prince  Mason.  A title  first 
conferred  on  its  members  by  the  Council  of 
Emperors  of  the  East  and  West. 

Sovereign  Prince  of  Rose  Croix.  See 

Rose  Croix. 

Spain.  Anderson  says  (Constit.,  2d  ed.,  p. 
194)  that  a Deputation  was  granted  by  Lord 
Coleraine,  Grand  Master,  in  1728,  for  consti- 
tuting a Lodge  at  Madrid;  another  in  1731,  by 
Lord  Lovell,  to  Capt.  James  Cummerford,  to 
be  Provincial  Grand  Master  of  Andalusia; 
and  a third  in  1732,  by  Lord  Montagu,  for  es- 
tablkhing  a Lodge  at  Valenciennes.  Smith, 
writing  in  1783,  says  ( Use  and  Abuse,  p.  203) : 
“The  first,  and,  I believe,  the  only  Lodge  es- 
tabhshed  in  Spain  was  by  a Deputation  sent 
to  Madrid  to  constitute  a Lodge  in  that  city, 
under  the  auspices  of  Lord  Coleraine,  a.  d. 
1727,  which  continued  under  English  juris- 
diction till  the  year  1776,  when  it  refused  that 
subordination,  but  still  continues  to  meet 


under  its  own  authority.”  From  these  two 
differing  authorities  we  derive  only  this  fact, 
in  which  they  concur:  that  Masonry  was  in- 
troduced into  Spain  in  1727,  more  probably 
1728,  by  the  Grand  Lodge  of  England.  Smith’s 
statement  that  there  never  was  a second 
Lodge  at  Madrid  is  opposed  by  that  of  Gad- 
icke,  who  says  that  in  1751  there  were  two 
Lodges  in  Madrid. 

Llorente  says  {Hist.  Inquis.,  p.  525)  that  in 
1741  Philip  V.  issued  a royal  ordinance  against 
the  Masons,  and,  in  consequence,  many  were 
arrested  and  sent  to  the  galleys.  The  mem- 
bers of  the  Lodge  at  Madrid  were  especially 
treated  by  the  Inquisition  with  great  severity. 
All  the  members  were  arrested,  and  eight  of 
them  sent  to  the  galleys.  In  1751,  Ferdinand 
VI.,  instigated  by  the  Inquisitor  Joseph  Tor- 
rubia,  published  a decree  forbidding  the  as- 
semblies of  Freemasons,  and  declaring  that  all 
violators  of  it  should  be  treated  as  persons 
guilty  of  high  treason.  In  that  year.  Pope 
Benedict  XIV.  had  renewed  the  bull  of  Clem- 
ent XII.  In  1793,  the  Cardinal  Vicar  caused 
a decree  of  death  to  be  promulgated  against 
all  Freemasons.  Notwithstanding  these  per- 
secutions of  the  Church  and  the  State,  Free- 
masonry continued  to  be  cultivated  in  Spain; 
but  the  meetings  of  the  Lodges  were  held  with 
great  caution  and  secrecy. 

On  the  accession  of  Joseph  Napoleon  to  the 
throne  in  1807,  the  liberal  sentiments  that 
characterized  the  Napoleonic  dynasty  pre- 
vailed, and  all  restrictions  against  the  Free- 
masons were  removed.  In  October,  1809,  a 
National  Grand  Lodge  of  Spain  was  estab- 
lished, and,  as  if  to  make  the  victory  of  toler- 
ance over  bigotry  complete,  its  meetings  were 
held  in  the  edifice  formerly  occupied  by  the 
Inquisition,  which  body  had  been  recently 
abolished  by  an  imperial  decree. 

But  the  York  Rite,  which  had  been  formerly 
practised,  appears  now  to  have  been  aban- 
doned, and  the  National  Grand  Lodge  just 
alluded  to  was  constituted  by  three  Lodges  of 
the  Scottish  Rite  which,  during  that  year, 
had  been  established  at  Madrid.  From  that 
time  the  Masonry  of  Spain  has  been  that  of 
the  Ancient  and  Accepted  Scottish  Rite. 

Clavel  says  {Hist.  Pittoresque,  p.  252)  that 
“in  1810,  the  Marquis  de  Clermont-Tonnere, 
member  of  the  Supreme  Council  of  France, 
created,  near  the  National  Grand  Lodge,  (of 
the  Scottish  Rite  in  Spain,)  a Grand  Consis- 
tory of  the  thirty-second  degree;  and,  in 
1811,  the  Count  de  Grasse  added  to  this  a 
Supreme  Council  of  the  thirty-third  degree, 
which  immediately  organized  the  National 
Grand  Lodge  under  the  title  of  Grand  Orient 
of  Spain  and  the  Indies.  The  overthrow  of 
French  domination  dispersed,  in  1813,  most  of 
the  Spanish  Masons,  and  caused  the  suspen- 
sion of  Masonic  work  in  that  country.” 

In  1814,  Ferdinand  VII.,  having  succeeded 
to  the  throne,  restored  the  Inquisition  with 
all  its  oppressive  prerogatives,  proscribed 
Freemasonry,  and  forbade  the  meetings  of  the 
Lodges.  It  was  not  until  1820  that  the  Grand 
Orient  of  Spain  recovered  its  activity,  and  in 


704 


SPARTACUS 


SPECULATIVE 


1821  we  find  a Supreme  Council  in  actual  ex- 
istence, the  history  of  whose  organization  was 
thus  given,  in  1870,  to  Bio.  A.  G.  Goodall,  the 
Representative  of  the  Supreme  Council  of  the 
Northern  Jurisdiction  of  the  United  States: 

“The  parties  now  claiming  to  be  a Supreme 
Council  assert  that  the  Count  de  Tilly,  by 
authority  from  his  cousin,  De  Grasse  Tilly, 
constituted  a Supreme  Council,  Ancient  Ac- 
cepted Rite,  at  Seville,  in  1807 ; but  in  conse- 
quence of  a revolution,  in  which  Tilly  was  a 
prominent  actor,  the  Grand  Body  was  re- 
moved to  Aranjuez,  where,  on  the  21st  of 
September,  1808,  the  officers  were  duly  in- 
stalled; Saavedra  as  Sov.*.  Gr.*.  Commander, 
ad  vitam;  Count  de  Tilly,  Lieutenant  Grand 
Commander;  Carlos  de  Rosas,  Grand  Treas- 
urer; Jovellanos,  Grand  Chancellor;  Quin- 
tana, Grand  Secretary;  Pelajos,  Captain  of 
Guard.  On  the  death  of  Tilly  and  Saavedra, 
Badilla  became  Sovereign  Grand  Commander; 
and  under  his  administration  the  Supreme 
Council  was  united  with  the  Grand  Orient  of 
Spain  at  Granada,  in  1817,  under  the  title  of 
Supreme  Council,  Grand  Orient  National  of 
Spain.’' 

On  the  death  of  Ferdinand  VII.  in  1853, 
the  persecutions  against  the  Freemasons 
ceased,  because,  in  the  civil  war  that  ensued, 
the  priests  lost  much  of  their  power.  Be- 
tween 1845  and  1849,  according  to  Findel 
(Hist.,  p.  584),  several  Lodges  were  founded 
and  a Grand  Orient  established,  which  appears 
to  have  exercised  powers  up  to  at  least  1848. 
But  subsequently,  during  the  reign  of  Queen 
Isabella,  Masonry  again  fell  into  decadence. 
It  has  now,  however,  revived,  and  many 
Lodges  are  in  existence  who,  three  years  ago, 
were  under  the  jurisdiction  of  the  Grand 
Orient  of  Portugal.  There  is  now  a Grand 
Orient  of  Spain  at  Madrid  with  14  Chapters 
and  87  Lodges  under  its  jurisdiction. 

Spartacus.  The  characteristic  name  as- 
sumed by  Weishaupt,  the  founder  of  the 
Order  of  the  Illuminati. 

Speculative  Masonry.  The  lectures  of 
the  Symbolic  degrees  instruct  the  neophyte 
in  the  difference  between  the  Operative  and 
the  Speculative  divisions  of  Masonry.  They 
tell  him  that  “we  work  in  Speculative  Ma- 
sonry, but  our  ancient  brethren  wrought  in 
both  Operative  and  Speculative.”  The  dis- 
tinction between  an  Operative  art  arid  a Spec- 
ulative science  is,  therefore,  familiar  to  all 
Masons  from  their  early  instructions. 

To  the  Freemason,  this  Operative  art  has 
been  symbolized  in  that  intellectual  deduc- 
tion from  it  which  has  been  correctly  called 
Speculative  Masonry.  At  one  -time  each  was 
an  integral  part^  of  one  undivided  system. 
Not  that  the  period  ever  existed  when  every 
Operative  Mason  was  acquainted  with,  or 
initiated  into,  the  Speculative  science.  Even 
now,  there  are  thousands  of  skilful  artisans 
who  know  as  little  of  that  as  they  do  of  the 
Hebrew  language  which  was  spoken  by  its 
founder.  But  Operative  Masonry  was,  in 
the  inception  of  our  history,  and  is,  in  some 
measure,  even  now,  the  skeleton  upon 


which  was  strung  the  living  muscles  and 
tendons  and  nerves  of  the  Speculative  sys- 
tem. It  was  the  block  of  marble,  rude  and 
unpolished  it  may  have  been,  from  which 
was  sculptured  the  life-breathing  statue. 

Speculative  Masonry  (which  is  but  an- 
other name  for  Freemasonry  in  its  modern 
acceptation)  may  be  briefly  defined  as  the 
scientific  application  and  the  religious  con- 
secration of  the  rules  and  principles,  the 
language,  the  implements,  and  materials  of 
Operative  Masonry  to  the  veneration  of  God, 
the  purification  of  the  heart,  and  the  inculca- 
tion of  the  dogmas  of  a religious  philosophy. 

Speculative  Masonry,  or  Freemasonry,  is 
then  a system  of  ethics,  and  must  there- 
fore, like  all  other  ethical  systems,  have  its 
distinctive  doctrines.  These  may  be  divided 
into  three  classes,  viz.,  the  Moral,  the  Relig- 
ious, and  the  Philosophical. 

1.  The  Moral  Doctrines.  These  are  depend- 
ent on,  and  spring  out  of,  its  character  as  a 
social  institution.  Hence  among  its  numerous 
definitions  is  one  that  declares  it  to  be  “a 
science  of  morality,”  and  morality  is  said  to 
be,  symbolically,  one  of  the  precious  jewels 
of  a Master  Mason.  Freemasonry  is,  in  its 
most  patent  and  prominent  sense,  that  which 
most  readily  and  forcibly  attracts  the  atten- 
tion of  the  uninitiated;  a fraternity,  an  asso- 
ciation of  men  bound  together  by  a peculiar 
tie;  and  therefore  it  is  essential,  to  its  success- 
ful existence,  that  it  should,  as  it  does,  incul- 
cate, at  the  very  threshold  of  its  teachings, 
obligation  of  kindness,  man’s  duty  to  his  neigh- 
bor. “There  are  three  great  duties,”  says 
the  Charge  given  to  an  Entered  Apprentice, 
“which,  as  a Mason,  you  are  charged  to 
inculcate — to  God,  your  neighbor,  and 
yourself.”  And  the  duty  to  oiu’  neighbor 
is  said  to  be  that  we  should  act  upon  the 
square,  and  do  unto  him  as  we  wish  that  he 
should  do  unto  ourselves. 

The  object,  then,  of  Freemasonry,  in  this 
moral  point  of  view,  is  to  carry  out  to  their 
fullest  practical  extent  those  lessons  of  mu- 
tual love  and  mutual  aid  that  are  essential 
to  the  very  idea  of  a brotherhood.  There 
is  a socialism  in  Freemasonry  from  which 
spring  all  Masonic  virtues — not  that  mod- 
ern socialism  exhibited  in  a community  of 
goods,  which,  although  it  may  have  been 
practised  by  the  primitive  Christians,  is 
found  to  be  uncongenial  with  the  independ- 
ent spirit  of  the  present  age — but  a com- 
munity of  sentiment,  of  principle,  of  design, 
which  gives  to  Masonry  all  its  social,  and 
hence  its  moral,  character.  As  the  old  song 
tells  us: 

“That  virtue  has  not  left  mankind, 

Her  social  maxims  prove, 

For  stamp’d  upon  the  Mason’s  mind 
Are  unity  and  love.” 

Thus  the  moral  design  of  Freemasonry, 
based  upon  its  social  character,  is  to  make 
men  better  to  each  other;  to  cultivate 
brotherly  love,  and  to  inculcate  the  practise 
, of  all  those  virtues  which  are  essential  to 


SPECULATIVE 


SPIRE 


705 


the  perpetuation  of  a brotherhood.  A Ma- 
son is  bound,  say  the  Old  Charges,  to  obey 
the  moral  law,  and  of  this  law  the  very 
keystone  is  the  Divine  precept — the  “Golden 
Rule'  of  our  Lord — to  do  unto  others  as 
we  would  that  they  should  do  unto  us.  To 
relieve  the  distressed,  to  give  good  counsel 
to  the  erring,  to  speak  well  of  the  absent,  to 
observe  temperance  in  the  indulgence  of 
appetite,  to  bear  evil  with  fortitu(^,  to  be 
prudent  in  life  and  conversation,  and  to 
dispense  justice  to  all  men,  are  duties  that  are 
inculcated  on  every  Mason  by  the  moral 
doctrines  of  his  Order. 

Tnese  doctrines  of  morality  are  not  of 
recent  origin. ^ They  are  taught  in  all  the 
Old  Constitutions  of  the  Craft,  as  the  parch- 
ment records  of  the  fifteenth,  sixteenth, 
and  seventeenth  centuries  show,  even  when 
the  Institution  was  operative  in  its  organi- 
zation, and  long  before  the  speculative  ele- 
ment was  made  its  predominating  charac- 
teristic. Thus  these  Old  Charges  tell  us, 
almost  all  of  them  in  the  same  words,  that 
Masons  “shal  be  true,  each  one  to  other, 
(that  is  to  say,)  to  every  Mason  of  the 
science  of  Masonrye  that  are  Masons  allowed, 
ye  shal  doe  to  them  as  ye  would  that  they 
should  doe  unto  you.’’ 

2.  The  Religious  Doctrines  of  Freemasonry 
are  very  simple  and  self-evident.  They  are 
darkened  by  no  '“perplexities  of  sectarian 
theolo^,  but  stand  out  in  the  broad  light, 
intelligible  and  acceptable  by  all  minds,  for 
they  ask  onlj'  for  a behef  in  God  and  in  the 
immortality  of  the  soul.  He  who  denies 
these  tenets  can  be  no  Mason,  for  the  relig- 
ious doctrines  of  the  Institution  significantly 
impress  them  in  every  part  of  its  ritual.  The 
neophyte  no  sooner  crosses  the  threshold  of 
the  Lodge,  but  he  is  called  upon  to  recognize, 
as  his  first  duty,  an  entire  trust  in  the  super- 
intending care  and  love  of  the  Supreme  Being, 
and  the  series  of  initiations  into  Symbolic 
Masonry  terminate  by  revealing  the  awful 
symbol  of  a life  after  death  and  an  entrance 
upon  immortality. 

Now  this  and  the  former  class  of  doc- 
trines are  intimately  connected  and  mutu- 
ally dependent.  For  we  must  first  know 
and  feel  theVuniversal  fatherhood  of  God 
before  we  can  rightly  appreciate  the  uni- 
versal brotherhood  of  man.  Hence  the 
Old  Records  already  alluded  to,  which 
show  us  what  was  the  condition  of  the 
Craft  in  the  Middle  Ages,  exhibit  an  emi- 
nently religious  spirit.  These  ancient  Con- 
stitutions always  begin  with  a pious  invo- 
cation to  the  Trinity,  and  sometimes  to  the 
saints,  and  they  tell  us  that  “the  first  charge 
is  that  a Mason  shall  be  true  to  God  and 
holy  Church,  and  use  no  error  nor  heresy.” 
And  the  Charges  published  in  1723,  which 
professes  to  be  a compilation  made  from 
those  older  records,  prescribe  that  a Mason, 
while  left  to  his  particular  opinions,  must 
be  of  that  “religion  in  which  all  men  agree,” 
that  is  to  say,  the  religion  which  teaches 
the  existence  of  God  and  an  eternal  life. 

46 


3.  The  Philosophical  Doctrines  of  Free- 
masonry are  scarcely  less  important,  al- 
though they  are  less  generally  understood 
than  either  of  the  preceding  classes.  The 
object  of  these  philosophical  doctrines  is 
very  different  from  that  of  either  the  moral 
or  the  religious.  For  the  moral  and  relig- 
ious doctrines  ^ of  the  Order  are  intended 
to  make  men  virtuous,  while  its  philosophical 
doctrines  are  designed  to  make  them  zealous 
Masons.  He  who  knows  nothing  of  the 
philosophy  of  Freemasonry  will  be  apt  to 
become  in  time  lukewarm  and  indifferent, 
but  he  who  devotes  himself  to  its  contempla- 
tion will  feel  an  ever-increasing  ardor  in  the 
study.  Now  these  philosophical  doctrines 
are  developed  in  that  symlDolism  which  is 
the  especial  characteristic  of  Masonic  teach- 
ing, and  relate  altogether  to  the  lost  and 
recovered  word,  the  search  after  Divine  truth, 
the  manner  ana  time  of  its  discovery,  and  the 
reward  that  awaits  the  faithful  and  successful 
searcher.  Such  a philosophy  far  surpasses 
the  abstract  quiddities  of  metaphysicians. 
It  brings  us  into  close  relation  to  the  profound 
thought  of  the  ancient  world,  and  makes  us 
familiar  with  every  subject  of  mental  science 
that  lies  within  the  grasp  of  the  human 
intellect.  So  that,  in  conclusion,  we  find  that 
the  moral,  religious,  and  philosophical  doc- 
trines of  Freemasonry  respectively  relate 
to  the  social,  the  eternal,  and  the  intellectual 
process  of  man. 

Finally,  it  must  be  observed  that  while 
the  old  Operative  institution,  which  was  the 
cradle  and  forerunner  of  the  Speculative, 
as  v/e  now  have  it,  abundantly  taught  in  its 
Constitutions  the  moral  and  religious  doc- 
trines of  which  we  have  been  treating,  it 
makes  no  reference  to  the  philosophical 
doctrines.  That  our  Operative  predecessors 
were  well  acquainted  with  the  science  of 
symbolism  is  evident  from  the  architectural 
ornaments  of  the  buildings  which  they  erected; 
but  they  do  not  seem  to  have  applied  its 
principles  to  any  great  extent  to  the  eluci- 
dation of  their  moral  and  religious  teachings; 
at  least,  we  find  nothing  said  of  this  sym- 
bolic philosophy  in  the  Old  Records  that 
are  extant.  And  whether  the  Operative 
Masons  were  reticent  on  this  subject  from 
choice  or  from  ignorance,  we  may  lay  it 
down  as  an  axiom,  not  easily  to  be  contro- 
verted, that  the  philosophic  doctrines  of  the 
Order  are  altogether  a development  of  the 
^stem  for  which  we  are  indebted  solely  to 
Speculative  Freemasonry. 

Spencer  Manuscript.  A MS.  copy  of  the 
“Old  Charges”  of  the  date  of  1726,  which 
belonged  to  the  late  Mr.  Richard  Spencer  and 
was  sold  in  1875  to  Mr.  E.  T.  Carson,  of 
Cincinnati,  U.  S.  A.  It  was  reproduced  in 
Spencer’s  Old  Constitutions  in  1871. 

Spes  mea  In  Deo  est.  {My  hove  is  in 
God.)  The  motto  of  the  Thirty-second  Degree 
of  the  Ancient  and  Accepted  Scottish  Rite. 

Spire,  Congress  of.  Spire  is  a city  in 
Bavaria,  on  the  banks  of  the  Rhine,  and  the 
seat  of  a cathedral  which  was  erected  in  the 


706  SPIRITUALIZING 


SPURIOUS 


eleventh  century.  A Masonic  Congress  was 
convoked  there  in  14G9  by  tlie  Grand  Lodge 
of  Strasburg,  principally  to  take  into  con- 
sideration the  condition  of  the  Fraternity 
and  of  the  edifices  in  the  course  of  construc- 
tion by  them,  as  well  as  to  discuss  the  righ  ts  of 
the  Craft. 

Spirltuallztns;*  In  the  early  lectures  of 
the  last  century,  this  word  was  used  to  ex- 
press the  method  of  symbolic  instruction 
applied  to  the  implements  of  Operative  Ma- 
sonry. In  a ritual  of  1725,  it  is  said:  “As  we 
are  not  all  working  Masons,  we  apply  the 
working-tools  to  our  morals,  which  we  call 
spiritualizing.”  Thus,  too,  about  the  same 
time,  Bunyan  wrote  his  symbolic  book  which 
he  called  Solomon's  Temple  Spiritualized. 
Phillips,  in  his  New  World  of  Words,  1706, 
thus  defines  to  spiritualize:  “to  explain  a 
passage  of  an  author  in  a spiritual  manner,  to 
give  it  a godly  or  mystical  sense.” 

Spiritual  Lodge.  Hutchinson  {Sp.  of 
Majonry,  p.  94)  says:  “We  place  the  spiritual 
Ijodge  in  the  vale  of  Jehosophat,  imply- 
ing thereby,  that  the  principles  of  Ma- 
sonry are  derived  from  the  knowledge  of 
God,  and  are  established  in  the  Judgment  of 
the  Lord;  the  literal  translation  of  the  word 
Jehosophat,  from  the  Hebrew  tongue,  being 
no  other  than  those  express  words.”  This 
refers  to  the  Lodge,  which  is  thus  described 
in  the  old  lectures  at  the  beginning  of  the  last 
century,  which  were  in  vogue  at  the  time  of 
Hutchinson. 

“Q.  Where  does  the  Lodge  stand  ? 

“A.  Upon  the  Holy  ground,  on  the 
highest  hill  or  lowest  vale,  or  in  the  vale 
of  Jehoshaphat,  or  any  other  sacred  place.” 

The  spiritual  Lodge  is  the  imaginary  or 
Symbolic  Lodge,  whose  form,  magnitude, 
covering,  supports,  and  other  attributes  are 
described  in  the  lectures. 

Spiritual  Temple.  The  French  Masons 
say:  “We  erect  temples  for  virtue  and  dun- 
geons for  vice”;  thus  referring  to  the  great 
Masonic  doctrine  of  a spiritual  temple. 
There  is  no  symbolism  of  the  Order  more 
sublime  than  that  in  which  the  Speculative 
Mason  is  supposed  to  be  engaged  in  the 
construction  of  a spiritual  temple,  in  allusion 
to  that  material  one  which  was  erected  by 
his  operative  predecessors  at  Jerusalem. 
Indeed,  the  difference,  in  this  point  of  view, 
between  Operative  and  Speculative  Masonry 
is  simply  this:  that  while  the  former  was 
engaged  in  the  construction,  on  Mount 
Moriah,  of  a material  temple  of  stones  and 
cedar,  and  gold  and  precious  stones,  the 
latter  is  occupied,  from  his  first  to  his  last 
initiation,  in  the  construction,  the  adornment, 
and  the  completion  of  the  sfiiritual  temple  of 
his  body.  The  idea  of  making  the  temple  a 
symbol  of  the  body  is  not,  it  is  true,  exclu- 
sively Masonic.  It  had  occurred  to  the 
first  teachers  of  Christianity.  Christ  him- 
self alluded  to  it  when  he  said,  “Destroy 
this  temple,  and  in  three  days  I will  raise 
it  up”;  and  St.  Paul  extends  the  idea,  in  the 
first  of  his  Epistles  to  the  Corinthians,  in 


the  following  language:  “Know  ye  not  that 
ye  are  the  temple  of  God,  and  that  the 
spirit  of  God  dwelleth  in  you?”  (iii.  16.) 
And  again,  in  a subsequent  passage  of  tlm 
same  Epistle,  he  reiterates  the  idea  in  a more 
ositive  form : “What,  know  ye  not  that  your 
ody  is  the  temple  of  the  Holy  Ghost  which 
is  in  you,  which  ye  have  of  God,  and  ye  are 
not  3mur  own?”  (vi.  19.) 

But  the  mode  of  treating  this  symbolism 
by  a reference  to  the  particular  Temple  of 
Solomon,  and  to  the  operative  art  engaged 
in  its  construction,  is  an  application  of  the 
idea  peculiar  to  Freemasomn^  Hitchcock, 
in  his  Essay  on  Swedenborg,  thinks  that  the 
same  idea  "was  also  shared  by  the  Hermetic 
philosophers.  He  says:  “With  perhaps  the 
majority  of  readers,  the  Temple  of  Solomon, 
and  also  the  tabernacle,  were  mere  buildings— 
very  magnificent,  indeed,  but  still  mere  build- 
ings— for  the  worship  of  God.  But  some  are 
struck  with  many  portions  of  the  account 
of  their  erection  admitting  a moral  interpre- 
tation; and  while  the  buildings  are  allowed  to 
stand  (or  to  have  stood,  once,)  visible  objects, 
these  interpreters  are  delighted  to  meet  with 
indications  that  Moses  and  Solomon,  in  build- 
ing the  Temples,  were  wise  in  the  knowledge 
of  God  and  of  man;  from  which  point  it 
is  not  difficult  to  pass  on  to  the  moral  mean- 
ing altogether,  and  affirm  that  the  building, 
which  was  erected  without  the  noise  of  a 
'hammer,  nor  ax,  nor  any  tool  of  iron’ 
(1  Kings  vi.  7.)  was  altogether  a moral 
building — a building  of  God,  not  made  with 
hands.  In  short,  many  see  in  the  story  of 
Solomon’s  Temple,  a symbolical  representa- 
tion of  Man  as  the  temple  of  God,  with  its 
Holy  of  Holies  deep  seated  in  the  centre 
of  the  human  heart.” 

Spoul^,  John  de.  He  appears  to  have 
presided  over  the  Masons  of  England  in  1350, 
in  the  reign  of  Edward  III.  Anderson  says 
lie  was  called  Master  of  the  “ Ghiblim.”  {Con- 
stitutions, 1738,  p.  70.) 

Spreading  the  Ballot.  Taking  the  vote 
on  the  application  of  a candidate  for  initiation 
or  admission.  It  is  an  Americanism,  prin- 
cipally used  in  the  Western  States.  Thus: 
“The  ballot  may  be  spread  a second  time 
in  almost  any  case  if  the  harmony  of  the 
Lodge  seems  to  require  it.” — Swigerl,  G.’.  M.\ 
of  Kentucky.  “ It  is  legal  to  spread  the  ballot 
the  third  time,  if  for  the  correction  of  mis- 
takes, not  otherwise.” — Rob.  Morris.  It  is 
a technicality,  and  scarcely  English. 

Sprengselsen,  Christian  Friedrich  Kess- 
ler Von.  An  ardent  adherent  of  Von  Hund 
and  admirer  of  his  Templar  system,  in 
defense  of  which,  and  against  the  Spiritual 
Templarism  of  Starck,  he  wrote,  in  1786,  the 
book,  now  very  rare,  entitled  Anti  Saint 
Nicaise,  and  other  works.  He  was  born  at 
Saalsfield,  in  1731,  and  died  January  11,  1809. 
(See  Saint  Nicaise.) 

Sprig  of  Acacia.  See  Acacia. 

Spurious  Freemasonry.  For  this  term, 
and  for  the  theory  connected  with  it,  we  are 
indebted  to.  Dr.  Oliver,  whose  speculations 


SPURIOUS 


SPURIOUS 


707 


led  him  to  the  conclusion  that  in  the  eailiest 
ages  of  the  world  there  were  two  systems 
of  Freemasonry,  the  one  of  which,  preserved 
by  the  patriarchs  and  their  descendants,  he 
called  Primitive  or  Pure  Freemasonry.  (See 
Primitive  Freemasonry.)  The  other,  which 
was  a schism  from  this  s3"stem,  he  designated 
as  the  Spurious  Freemasonrj'^  of  Antiquity. 
To  comprehend  tins  system  of  Oliver,  and  to 
understand  his  doctrine  of  the  declension  of 
the  Spurious  from  the  Primitive  Freemasonry, 
we  must  remember  that  there  were  two  races 
of  men  descended  from  the  loins  of  Adam, 
whose  history  is  as  different  as  their  char- 
acters were  dissimilar.  There  was  the  vir- 
tuous race  of  Seth  and  his  descendants,  and 
the  wicked  one  of  Cain.  Seth  and  his  chil- 
dren, down  to  Noah,  preserved  the  dogmas 
and  instructions,  the  legends  and  symbols, 
which  had  been  received  from  their  com- 
mon progenitor,  Adam;  but  Cain  and  his 
descendants,  whose  vices  at  length  brought 
on  the  destruction  of  the  earth,  either  totally 
forgot  or  greatly  corrupted  them.  Their 
Freemasonry  was  not  the  same  as  that  of 
tlie  Sethites.  They  distorted  the  truth,  and 
varied  the  landmarks  to  suit  their  own  pro- 
fane purposes.  At  length  the  two  races 
became  blended  together.  The  descendants 
of  Seth,  becoming  corrupted  by  their  fre- 
quent communications  with  those  of  Cain, 
adopted  their  manners,  and  soon  lost  the 
principles  of  the  Primitive  Freemasonry, 
v/hich  at  length  were  confined  to  Noah  and 
his  three  sons,  who  alone,  in  the  destruction 
of  a wicked  world,  were  thought  worthy  of 
receiving  mercy. 

Noah  consequently  preserved  this  sys- 
tem, and  was  the  medium  of  communicating 
it  to  the  post-diluvian  wmrld.  Hence,  im- 
mediately after  the  deluge.  Primitive  Free- 
masonry was  the  only  system  extant. 

But  this  happy  state  of  affairs  was  not  to 
last.  Ham,  the  son  of  Noah,  who  had  been 
accursed  by  his  father  for  his  wickedness, 
had  been  long  familiar  with  the  corruptions 
of  the  system  of  Cain,  and  with  the  gradual 
deviations  from  truth  which,  through  the 
influence  of  evil  example,  had  crept  into  the 
system  of  Seth.  After  the  deluge,  he  prop- 
agated the  worst  features  of  both  systems 
among  his  immediate  descendants.  Twm 
sets  or  parties,  so  to  speak,  nov/  arose  in  the 
world — one  which  preserved  the  great  truths 
of  religion,  and  consequently  of  Masonry, 
w'hich  had  been  handed  down  from  Adam, 
Enoch,  and  Noah — and  another  which 
deviated  more  and  more  from  this  pure, 
original  source.  On  the  dispersion  at  the 
tower  of  Babel,  the  schism  became  still 
wider  and  more  irreconcilable.  The  legends 
of  Primitive  Freemasonry  were  altered,  and 
its  symbols  perverted  to  a false  w^ership;  the 
mysteries  were  dedicated  to  the  wwship  of 
false  gods  and  the  practise  of  idolatrous  rites, 
and  in  the  place  of  the  Pure  or  Primitive 
Freemasonry  which  continued  to  be  culti- 
vated among  the  patriarchal  descendants  of 
Noah,  was  established  those  m^^sterics  of 


Paganism  to  which  Dr.  Oliver  has  given 
the  name  of  the  '‘Spurious  Freemasonry.’^ 

It  is  not  to  Dr.  Oliver,  nor  to  any  very 
modern  writer,  that  we  are  indebted  for  the 
idea  of  a Masonic  schism  in  this  early  age 
of  the  world.  The  doctrine  that  Masonry 
was  lost,  that  is  to  say,  lost  in  its  purity,  to 
the  larger  portion  of  mankind,  at  the  tow^er 
of  Babel,  is  still  preserved  in  the  ritual  of 
Ancient  Craft  Masonry.  And  in  the  de- 
gree of  Noachites,  a degree  which  is  attached 
to  the  Scottish  Rite,  the  fact  is  plainR  ad- 
verted to  as,  indeed,  the  very  foundation 
of  the  degree.  Two  races  of  Masons  are  there 
distinctly  named,  the  Noachites  and  the 
lliramites;  the  former  were  the  conservators 
of  the  Primitive  Freemasonry  as  the  descend- 
ants of  Noah;  the  latter  were  the  descendants 
of  Hiram,  who  was  himself  of  the  race  which 
had  fallen  into  Spurious  Freemasonry,  hut  had 
reunited  himself  to  the  true  sect  at  the 
building  of  King  Solomon’s  Temple,  as  w^e 
shall  hereafter  see.  But  the  inventors  of 
the  degree  do  not  seem  to  have  had  anj’-  very 
precise  notions  in  relation  to  this  latter  part 
of  the  history. 

The  mysteries,  which  constituted  what 
has  been  thus  called  Spurious  Freemasonry, 
were  all  more  or  less  identical  in  character. 
Varying  in  a few  unimportant  particulars, 
attributable  to  the  influence  of  local  causes, 
their  great  similarity  in  all  important  points 
showed  their  derivation  from  a common 
origin. 

In  the  first  place,  they  were  communi- 
cated through  a system  of  initiation,  by 
W'hich  the  aspirant  was  gradually  prepared 
for  the  reception  of  their  final  doctrines; 
the  rites  w'ere  performed  at  night,  and  in 
the  most  retired  situations,  in  caverns  or 
amid  the  deep  recesses  of  groves  and  for- 
ests; and  the  secrets  were  only  communi- 
cated to  the  initiated  after  the  administra- 
tion of  an  obligation.  Thus,  Firmicus 
(AstroL,  lib.  vii.)  tells  us  that  “when  Orpheus 
explained  the  ceremonies  of  his  m^'steries 
to  candidates,  he  demanded  of  them,  at  the 
very  entrance,  an  oath,  under  the  solemn 
sanction  of  religion,  that  they  would  not 
betray  the  rites  to  profane  ears.”  And 
hence,  as  Warburton  says  from  Horus 
Apollo,  the  Egyptian  hieroglyphic  for  the 
m^'steries  was  a grasshopper,  because  that 
insect  w^as  supposed  to  have  no  mouth. 

The  ceremonies  were  all  of  a funereal 
character.  Commencing  in  representations 
of  a lugubrious  description,  they  celebrated 
the  legend  of  the  death  and  burial  of  some 
mythical  being  who  was  the  especial  object 
of  their  love  and  adoration.  But  these 
rites,  thus  beginning  in  lamentadon,  and 
typical  of  death,  always  ended  in  joy.  The 
object,  of  their  sorrow  was  restored  to  life 
and  immortality,  and  the  lattty  part  of  the 
ceremonial  was  descriptive  of  his  resurrection. 
Hence,  the  great  doctrines  of  the  mysteries 
were  the  immortality  of  the  soul  and  the 
existence  of  a God. 

1 Such,  tlien,  is  the  theory  on  the  subject 


708 


SPURS 


SQUARE 


of  what  is  called  “Spurious  Freemasonry,” 
as  taught  by  Oliver  and  the  disciples  of  his 
school.  Primitive  Freemasonry  consisted  of 
that  traditional  knowledge  and  symbolic 
instruction  which  had  been  handed  down 
from  Adam,  through  Enoch,  Noah,  and  the 
rest  of  the  patriarchs,  to  the  time  of  Solo- 
mon. Spurious  Freemasonry  consisted  of 
the  doctrines  and  initiations  practised  at 
first  by  the  antediluvian  descendants  of 
Cain,  and,  after  the  dispersion  at  Babel,  by 
the  Pagan  priests  and  philosophers  in  their 
“Mysteries.” 

Spurs.  In  the  Orders  of  Chivalry,  the 
spurs  had  a symbolic  meaning  as  important 
as  their  practical  use  was  necessary.  “To 
win  one’s  spurs”  was  a phrase  which  meant 
“to  win  one’s  right  to  the  dignity  of  knight- 
hood.” Hence,  in  the  investiture  of  a 
knight,  he  was  told  that  the  spurs  were  a 
symbol  of  promptitude  in  military  service; 
and  in  the  degradation  of  an  unfaithful 
knight,  his  spurs  were  hacked  off  by  the 
cook,  to  show  his  utter  unworthiness  to 
wear  them.  Stowe  says  {AnnalSy  902),  in 
describing  the  ceremony  of  investing  knights: 
“Evening  prayer  being  ended,  there  stood 
at  the  chapel-door  the  king’s  master-cook, 
with  his  white  apron  and  sleeves,  and  chop- 
ping-knife in  his  hand,  gilded  about  the  edge, 
and  challenged  their  spurs,  which  they  re- 
deemed with  a noble  a piece;  and  he  said  to 
every  knight,  as  they  passed  by  him:  ‘Sir 
Knight,  look  that  you  be  true  and  loyal  to 
the  lung,  my  master,  or  else  I must  hew  these 
spurs  from  your  heels.’”  In  the  Masonic 
Orders  of  Chivalry,  the  symbolism  of  the  spurs 
has  unfortunately  been  omitted. 

Square.  This  is  one  of  the  most  im- 
portant and  significant  symbols  in  Free- 
masonry. As  such,  it  is  proper  that  its  true 
form  should  be  pre- 
served. The  French 
Masons  have  almost 
universally  given  it  with 
one  leg  longer  than  the 
other,  thus  making  it 
a carpenter’s  square. 
The  American  Masons, 
following  the  incorrect 
delineations  of  Jeremy 
L.  Cross,  have,  while 
generally  preserving  the  equality  of  length  in 
the  legs,  unnecessarily  marked  its  surface  with 
inches;  thus  making  it  an  instrument  for 
measuring  length  and  breadth,  which  it  is  not. 
It  is  simply  the  trying  square  of  a stone-mason, 
and  has  a plain  surface;  the  sides  or  legs  em- 
bracing an  angle  of  ninety  degrees,  and  is 
intended  only  to  test  the  accuracy  of  the  sides 
of  a stone,  and  to  see  that  its  edges  subtend 
the  same  angle. 

In  Freemasonry,  it  is  a symbol  of  morality. 
This  is  its  general  signification,  and  is  applied 
in  various  ways:  1.  It  presents  itself  to  the 
neophyte  as  one  of  the  three  great  lights; 
2.  To  the  Fellow-Craft  as  one  of  his  working- 
tools;  3.  To  the  Master  Mason  as  the  official 
emblem  of  the  Master  of  the  Lodge.  Every- 


where, however,  it  inculcates  the  same  lesson 
of  morality,  of  truthfulness,  of  honesty.  So 
universally  accepted  is  this  symbolism,  that 
it  has  gone  outside  of  the  Order,  and  has  been 
found  in  colloquial  language  communicating 
the  same  idea.  Square,  says  HaUiwell  {Diet. 
Archaisms)^  means  honest,  equitable,  as  in 
“square  dealing.”  To  play  upon  the  square 
is  proverbial  for  to  play  honestly.  In  this 
sense  the  word  is  found  in  the  old  writers. 

As  a Masonic  symbol,  it  is  of  very  an- 
cient date,  and  was  familiar  to  the  Operative 
Masons.  In  the  year  1830,  the  architect,  in 
rebuilding  a very  ancient  bridge  called  Baal 
Bridge,  near  Limerick,  in  Ireland,  found  under 
the  foundation-stone  an  old  brass  square, 
much  eaten  away,  containing  on  its  two  sur- 
faces the  following  inscription:  I.  WILL. 
STRIFE.  TO.  LIFE.— WITH.  LOFE.  & 
CARE.— FPON.  THE.  LEFL.— BY.  THE. 
SQFARE.,  and  the  date  1517.  The  modern 
Speculative  Mason  will  recognize  the  idea  of 
living  on  the  level  and  hy  the  square.  This  dis- 
covery proves,  if  proof  were  necessary,  that 
the  familiar  idea  was  borrowed  from  our  Op- 
erative brethren  of  former  days. 

The  square,  as  a symbol  in  Speculative 
Masonry,  has  therefore  presented  itself  from 
the  very  beginning  of  the  revival  period. 
In  the  very  earliest  catechism  of  the  last 
century,  of  the  date  of  1725,  we  find  the 
answer  to  the  question,  “How  many  make 
a Lodge?”  is  “God  and  the  Square,  with 
five  or  seven  right  or  perfect  Masons.” 
God  and  the  Square,  religion  and  morality, 
must  be  present  in  every  Lodge  as  governing 
principles.  Signs  at  that  early  period  were 
to  be  made  by  squares,  and  the  furniture 
of  the  Lodge  was  declared  to  be  the  Bible, 
Compasses,  and  Square. 

In  all  rites  and  in  all  languages  where 
Masonry  has  penetrated,  the  square  has 
preserved  its  primitive  signification  as  a 
symbol  of  morality. 

Square  and  Compasses.  These  two 
symbols  have  been  so  long  and  so  universally 
combined — to  teach  us, 
as  says  an  early  ritual, 

“to  square  our  actions 
and  to  keep  them  with- 
in due  bounds,”  they 
are  so  seldom  seen  apart, 
but  are  so  kept  together, 
either  as  two  great 
lights,  or  as  a jewel  worn  once  by  the  Master 
of  the  Lodge,  now  by  the  Past  Master — that 
they  have  come  at  last  to  be  recognized 
as  the  proper  badge  of  a Master  Mason, 
just  as  the  triple  tau  is  of  a Royal  Arch 
Mason  or  the  passion  cross  of  a Knights 
Templar. 

So  universally  has  this  symbol  been 
recognized,  even  by  the  profane  world,  as 
the  peculiar  characteristic  of  Freemasonry, 
that  it  has  recently  been  made  in  the  Fnited 
States  the  subject  of  a legal  decision.  A 
manufacturer  of  flour  having  made,  in 
1873,  an  application  to  the  Patent  Office  for 
permission  to  adopt  the  square  and  compasses 


SQUARE 


SQUIN 


709 


as  a trade-mark,  the  Commissioner  of  Patents 
refused  the  permission  on  the  ground  that 
the  mark  was  a Masonic  symbol. 

“If  this  emblem,”  said  Mr.  J.  M.  Thacher, 
the  Commissioner,  “were  something  other 
than  precisely  what  it  is — either  less  known, 
less  significant,  or  fully  and  universally 
understood — all  this  might  readily  be  ad- 
mitted. But,  considering  its  peculiar  char- 
acter and  relation  to  the  public,  an  anomalous 
question  is  presented.  There  can  be  no 
doubt  that  this  device,  so  commonly  worn 
and  employed  by  Masons,  has  an  established 
mystic  significance,  universally  recognized 
as  existing;  whether  comprehended  by  all  or 
not,  is  not  material  to  this  issue.  In  view  of 
the  magnitude  and  extent  of  the  Masonic 
organization,  it  is  impossible  to  divest  its 
symbols,  or  at  least  this  particular  symbol 
— perhaps  the  best  known  of  all — of  its  or- 
dinary signification,  wherever  displayed, 
either  as  an  arbitrary  character  or  otherwise. 
It  will  be  universally  understood,  or  mis- 
understood, as  having  a Masonic  significance; 
and,  therefore,  as  a trade-mark,  must  con- 
stantly work  deception.  Nothing  could  be 
more  mischievous  than  to  create  as  a monop- 
oly, and  uphold  by  the  power  of  law,  anything 
so  calculated,  as  applied  to  purposes  of 
trade,  to  be  misinterpreted,  to  mislead  all 
classes,  and  to  constantly  foster  suggestions 
of  mystery  in  affairs  of  business.” 

In  a religious  work  by  John  Davies,  entitled 
Summa  Totalis,  or  All  in  All  and  the  Same 
Forever,  printed  in  1607,  we  find  an  allusion 
to  the  square  and  compasses  by  a profane 
in  a really  Masonic  sense.  The  author,  who 
proposes  to  describe  mystically  the  form  of 
the  Deity,  says  in  his  dedication : 

“Yet  I this  forme  of  formelesse  Deity, 

Drewe  by  the  Squire  and  Compasse  of  our 
Creed.” 

In  Masonic  symbolism  the  Square  and 
Compasses  refer  to  the  Mason’s  duty  to  the 
Craft  and  to  himself;  hence  it  is  properly  a 
symbol  of  brotherhood,  and  there  signifi- 
cantly adopted  as  the  badge  or  token  of  the 
Fraternity. 

Berage,  in  his  work  on  the  high  degrees 
{Les  plus  secrets  Mysteres  des  Hants  Grades), 
gives  a new  interpretation  to  the  symbol. 
He  says:  “The  square  and  the  compasses 
represent  the  union  of  the  Old  and  New 
Testaments.  ^ None  of  the  high  degrees  recog- 
nize this  interpretation,  although  their 
symbolism  of  the  two  implements  differs 
somewhat  from  that  of  symbolic  Masonry. 
The  square  is  with  them  peculiarly  appro- 
priated to  the  lower  degrees,  as  founded  on 
the  operative  art;  while  the  compasses,  as  an 
implement  of  higher  character  and  uses,  is 
attributed  to  the  degrees,  which  claim  to  have 
a more  elevated  and  philosophical  founda- 
tion. Thus  they  speak  of  the  initiate,  when 
he  passes  from  the  blue  Lodge  to  the  Lodge 
of  Perfection,  as  ‘passing  from  the  square 
to  the  compasses,’  to  indicate  a progressive 
elevation  in  his  studies.  Yet  even  in  the 


high  degrees,  the  square  and  compasses  com- 
bined retain  their  primitive  signification 
as  a symbol  of  brotherhood  and  as  a badge 
of  the  Order.” 

Squaremen.  The  companies  of  wrights, 
slaters,  etc.,  in  Scotland,  in  the  seventeenth 
century,  were  called  “Squaremen.”  They 
had  ceremonies  of  initiation,  and  a word, 
sign,  and  grip,  like  the  Masoijs.  Lyon 
{Hist,  of  the  L.  at  Edinb.,  p.  23)  says:  “The 
‘Squaremen  Word’  was  given  in  conclaves 
of  journeymen  and  apprentices,  wrights, 
slaters,  etc.,  in  a ceremony  in  which  the 
aspirant  was  blindfolded  and  otherwise 
‘prepared’;  he  was  sworn  to  secrecy,  had 
word,  grip,  and  sign  communicated  to  him, 
and  was  afterward  invested  with  a leather 
apron.  The  entrance  to  the  apartment, 
usually  a public  house,  in  which  the  ‘brith- 
ering’  was  performed,  was  guarded,  and  all 
wlio  passed  had  to  give  the  grip.  The  fees 
were  spent  in  the  entertainment  of  the 
brethren  present.  Like  the  Masons,  the 
Squaremen  admitted  non-operatives.”  In 
the  St.  Clair  charter  of  1628,  among  the  repre- 
sentatives of  the  Masonic  Lodges,  we  find  the 
signature  of  “George  Liddell,  deakin  of  squar- 
men  and  nov  quartermaistir.”  {Ibid.,  p.  62.) 
This  would  show  that  there  must  have  been  an 
intimate  connection  between  the  two  societies 
or  crafts. 

Squin  de  Fleiian.  A recreant  Templar, 
to  whom,  with  Noffodei  and,  as  some  say, 
another  unknoym  person,  is  attributed  the 
invention  of  the  false  accusations  upon  which 
were  based  the  persecutions  and  the  down- 
fall of  the  Order  of  Knights  Templar.  He 
was  a native  of  the  city  of  Beziers,  in  the 
south  of  France,  and  having  been  received  as 
a Knights  Templar,  had  made  so  much  pro- 
ficiency in  the  Order  as  to  have  been  ap- 
pointed to  the  head  of  the  Priory  of  Mont- 
faucon.  Reghellini  states  that  both  Squin 
de  Flexian  and  Noffodei  were  Templars,  and 
held  the  rank  of  Commanders;  but  Dupuy 
{Condemnation  des  Templiers)  denies  that 
the  latter  was  a Templar.  He  says:  “All 
historians  agree  that  the  origin  of  the  ruin 
of  the  Templars  was  the  work  of  the  Prior 
of  Montfaucon  and  of  Noffodei,  a Florentine, 
banished  from  his  country,  and  whom  no- 
body believes  to  have  been  a Templar. 
This  Prior,  by  the  sentence  of  the  Grand 
Master,  had  been  condemned,  for  heresy 
and  for  having  led  an  infamous  life,  to  pass 
the  remainder  of  his  days  in  a prison.  The 
other  is  reported  to  have  been  condemned 
to  rigorous  penalties  by  the  provost  of 
Paris.” 

Reghellini’s  account  (La  Magonnerie  con- 
sider ee,  etc.,  i.,  p.  451)  is  more  circumstan- 
tial. He  says:  “In  1506,  two  Knights 
Templar,  Noffodei  and  Florian,  were  pun- 
ished for  crimes,  and  lost  their  Comman- 
deries,  that  of  the  latter  being  Montfaucon. 
They  petitioned  the  Provincial  Grand  Mas- 
ter of  Mount  Carmel  for  a restoration  to  their 
offices,  but  met  with  a refusal.  They  then 
obtained  an  entrance  into  the  Provincial 


710 


SQUIN 


SRUTI 


Grand  Master’s  country-house,  near  Milan, 
and  having  assassinated  him,  concealed  the 
body  in  the  woods  under  some  thick  slirub- 
bery;  after  which  they  fled  to  Paris.  There 
they  obtained  access  to  the  king,  and  thus 
furnished  Philip  with  an  occasion  for  exe- 
cuting his  projects,  by  denouncing  the  Order 
and  exposing  to  him  the  immense  wealth 
which  it  possessed. 

“They  proposed  the  abolition  of  the  Order, 
and  promised  the  king,  for  a reward,  to  be 
its  denouncers.  The  king  accepted  their 
proposition,  and,  assuring  them  of  his  pro- 
tection, pointed  out  to  them  the  course  which 
they  were  to  pursue. 

“They  associated  with  themselves  a third 
individual,  called  by  historians  ‘the  Un- 
known’ (rinconnu);  and  Noffodei  and  Flo- 
rian  sent  a memorial  to  Enguerand  de  Ma- 
rigni.  Superintendent  of  the  Finances,  in 
which  they  proposed,  if  he  would  guarantee 
them  against  the  attacks  of  the  Order  of 
Templars,  and  grant  them  civil  existence 
and  rights,  to  discover  to  the  king  secrets 
which  they  deemed  of  more  value  than  the 
conquest  of  an  empire. 

“As  a sequel  to  this  first  declaration, 
they  addressed  to  the  king  an  accusation, 
which  was  the  same  as  he  had  himself  dic- 
tated to  them  for  the  purpose  of  the  turn 
which  he  desired  to  the  affair.  This  accusa- 
tion contained  the  following  charges: 

“1.  That  the  Order  of  Templars  was  the 
foe  of  all  kings  and  all  sovereign  authority; 
that  it  communicated  secrets  to  its  initiates 
under  horrible  oaths,  with  the  criminal 
condition  of  the  penalty  of  death  if  they 
divulged  them;  and  that  the  secret  prac- 
tices of  their  initiations  were  the  conse- 
quences of  irreligion,  atheism,  and  rebellion. 

“2.  That  the  Order  had  betrayed  the  re- 
ligion of  Christ,  by  communicating  to  the 
Sultan  of  Babylon  all  the  plans  and  opera- 
tions of  the  Emperor  Frederick  the  Second, 
whereby  the  designs  of  the  Crusaders  for 
the  recovery  of  the  Holy  Land  were  frus- 
trated. 

“3.  That  the  Order  prostituted  the  mys- 
teries most  venerated  by  Christians,^  by 
making  a Knight,  when  he  was  received, 
trample  upon  the  Cross,  the  sign  of  redemp- 
tion; and  abjured  the  Christian  rehgion  by 
making  the  neophyte  declare  that  the  true 
God  had  never  died,  and  never  could  die; 
that  they  carried  about  them  and  wor- 
shipped a httle  idol  called  Bafomet;  and 
that  after  his  initiation  the  neophyte  was 
compelled  to  undergo  certain  obscene  prac- 
tices. 

“4.  That  when  a Knight  was  received, 
the  Order  bound  him  by  an  oath  to  a com- 

Klete  and  blind  obedience  to  the  Grand 
faster,  which  was  a proof  of  rebellion 
against  the  legitimate  authority. 

“5.  That  Good  Friday  was  the  day  se- 
lected for  the  grand  orgies  of  the  Order. 

“6.  That  they  were  guilty  of  unnatural 
crimes. 

“7.  That  they  burned  the  children  of  their 


concubines,  so  as  to  destroy  all  traces  of  their 
debauchery.” 

These  calumnies  forro.ed  the  basis  of  the 
longer  catalogue  of  accusations,  afterward 
presented  by  the  Pope,  upon  which  the 
Templars  were  finally  tried  and  condemned. 

In  the  preliminarj^  examinations  of  the 
accused,  Squin  de  Xlexian  took  an  active 
part  as  one  of  the  Commissioners.  In  the 
pleadings  for  their  defense  presented  by 
the  Knights,  the}’-  declare  that  “Knights 
were  tortured  by  Flexian  de  Beziers,  prior 
of  Montfaucon,  and  by  the  monk,  William 
Robert,  and  that  already  thirty-six  had 
died  of  the  tortures  inflicted  at  Paris,  and 
several  others  in  other  places.” 

Of  the  ultimate  fate  of  these  traitors 
nothing  is  really  known.  When  the  in- 
famous work  which  they  had  inaugurated 
had  been  consummated  by  the  king  and 
the  Pope,  as  their  services  were  no  longer 
needed,  they  sank  into  merited  oblivion. 
The  author  of  the  Secret  Societies  of  the 
Middle  Ages  (p.  268)  says;  “Squin  was 
afterwards  hanged,  and  Noffodei  beheaded, 
as  was  said,  with  httle  probabihty,  by  the 
Templars.” 

Hardly  had  the  Templars,  in  their  pros- 
trate condition,  the  power,  even  if  they  had 
the  will,  to  inflict  such  punishment.  It 
was  not  Squin,  but  Marigni,  his  abettor, 
who  was  hanged  at  Montfaucon,  by  order 
of  Louis  X.,  the  successor  of  Philip,  two 
years  after  his  persecution  of  the  Templars. 
The  revenge  they  took  was  of  a symbolic 
character.  In  the  change  of  the  legend  of 
the  Third  Degree  into  that  of  the  Templar 
system,  when  the  martyred  James  de  Molay 
was  substituted  for  Hiram  Abif,  the  three 
assassins  were  represented  by  Squin  de  Flex- 
ian, Noffodei,  and  the  Unknown.  As  there 
is  really  no  reference  in  the  historical  records 
of  the  persecution  to  this  third  accuser, 
it  is  most  probable  that  he  is  altogether 
a mythical  personage,  invented  merely  to 
complete  the  triad  of  assassins,  and  to  pre- 
serve the  congruity  of  the  Templar  with  the 
Masonic  legend. 

The  name  of  Squin  de  Flexian,  as  well 
as  that  of  Noffodei,  have  been  differently 
spelled  by  various  writers,  to  say  nothing 
of  the  incomprehensible  error  found  in  some 
of  the  oldest  French  Cahiers  of  the  Kadosh, 
such  as  that  of  De  la  Hogue,  where  the  two 
traitors  are  named  Gerard  Tab6  and  Benoit 
Mehui.  The  Processus  contra  Templarios 
calls  him  Esquius  de  Flexian  de  Biteriis;  and 
Raynouard  always  names  him  Squin  de 
Florian,  in  which  he  is  bhndly  followed  by 
Reghellini,  Ragon,  and  Thory.  But  the 
weigiit  of  authority  is  in  favor  of  Squin  de 
Flexian,  which  appears  to  be  the  true  name 
of  this  Judas  of  the  Templars.. 

Srutl.  (“Revelation.”)  A collective  name 
of  those  Sanskrit  writings  supposed  by  the 
Hindus  to  have  been  revealed  by  a deity,  and 
applied  at  first  only  to  the  Vedic  Mantras 
and  Brahmanas,  but  afterward  extended  to 
the  older  Upanishads, 


STAFF 


ST.  ANTHONY 


711 


Staff.  A white  staff  is  the  proper  insignia 
of  a Treasurer.  In  the  order  of  Procession 
for  laying  a foundation-stone  as  given  by 
Preston  {Illustrations,  ed.  1792,  p.  Ill),  we 
find  “Grand  Treasurer  with  his  staff.”  In 
America  the  use  of  the  staff  by  the  Treasurer 
of  a Lodge  has  been  discontinued.  It  was 
derived  from  the  old  custom  for  the  Treasurer 
of  the  king’s  household  to  carry  a staff  as  the 
ensign  of  authority.  In  the  old  “Customary 
Books”  we  are  told  that  the  Steward  or 
Treasurer  of  the  household — for  the  offices 
were  formerly  identical — received  the  office 
from  the  king  himself  by  the  presentation 
of  a staff  in  these  words:  Tennez  le  haston  de 
nostre  maison,  “Receive  the  staff  of  our 
house.”  Hence  the  Grand  Lodge  of  England 
decreed,  June  24,  1741,  that  “in  the  pro- 
cession in  the  hall”  the  Grand  Treasurer 
should  appear  “with  the  staff.”  {Consti- 
tutions, 1756,  p.  236.) 

Stairs,  Winding.  See  Winding  Stairs. 

St.  Alban’s  Regulations.  The  regula- 
tions said  to  have  been  made  by  St.  Alban 
for  the  government  of  the  Craft  are  referred 
to  by  Anderson,  in  his  second  edition  (p.  57), 
and  afterward  by  Preston.  (See  St.  Alban.) 

Standard.  An  ensign  in  war,  being  that 
under  which  the  soldiers  stand  or  to  which 
they  rally  in  the  fight.  It  is  sometimes  used 
in  the  higher  degi'ees,  in  connection  with  the 
word  Bearer,  to  denote  a particular  officer. 
But  the  term  mostly  used  to  indicate  any  one 
of  the  ensigns  of  the  different  degrees  of 
Masonry  is,  Banner. 

The  Grand  Standard  of  the  Order  of 
Knights  Templar  in  the  United  States  is 
described  in  the  regulations  as  being  “of 
white  woollen  or  silk  stuff,  six  feet  in  height 
and  five  feet  in  width,  made  tripartite  at  the 
bottom,  fastened  at  the  top  to  the  cross-bar 
by  nine  rings;  in  the  centre  of  the  field  a 
blood-red  passion  cross,  over  which  the 
motto.  In  hoc  signo  vinces,  and  under,  Non 
Nobis,  Domine!  non  Nobis  sed  Nomini  tuo 
da  Gloriam!  The  cross  to  be  four  feet  high, 
and  the  upright  and  bar  to  be  seven  inches 
wide.  On  the  top  of  the  staff  a gilded 
globe  or  ball  four  inches  in  diameter,  sur- 
mounted by  the  patriarchal  cross,  twelve 
inches  in  height.  The  cross  to  be  crimson, 
edged  with  gold.” 

The  standard  of  the  Order  in  the  Ancient 
and  Accepted  Scottish  Rite  is  thus  described 
in  the  Fundamental  Statutes.  It  is  white  with 
a gold  fringe,  bearing  in  the  center  a black 
double-headed  eagle  with  wings  displayed; 
the  beaks  and  thighs  are  of  gold;  it  holds 
in  one  talon  the  golden  hilt  and  in  the  other 
the  silver  blade  of  an  antique  sword,  placed 
horizontally  from  right  to  left;  to  the  sword  is 
suspended  the  Latin  device,  in  letters  of  gold, 
Deus  meumque  Jus.  The  eagle  is  crowned 
with  a triangle  of  gold,  and  holds  a purple 
band  fringed  with  gold  and  strewn  with 
golden  stars. 

There  is  really  no  standard  of  the  Order 
properly  belonging  to  Symbolic  or  Royal 
Arch  Masonry.  Many  Grand  Chapters, 


however,  and  some  Grand  Lodges  in  this 
country,  have  adopted  for  a standard  the 
blazonment  of  the  arms  of  Masonry  first 
made  by  Dermott  for  the  Atholl  Grand 
Lodge  of  Masons.  In  the  present  condi- 
tion of  the  ritual,  occasioned  by  the  dissev- 
erance of  the  Royal  Arch  Degree  from  the 
Master’s,  and  its  organization  as  a distinct 
system,  this  standard,  if  adopted  at  all, 
would  be  most  appropriate  to  the  Grand 
Chapters,  since  its  charges  consist  of  .‘sym- 
bols no  longer  referred  to  in  the  ritual  of 
Symbolic  Masonry. 

Standard-Bearer.  An  officer  in  a Com- 
mandery  of  Knights  Templar,  whose  duty 
it  is  to  carry  and  protect  the  standard  of  the 
Order.  A similar  officer  exists  in  several 
of  the  high  degrees. 

Stand  to  and  Abide  by.  The  covenant 
of  Masonry  requires  every  Mason  “to  stand 
to  and  abide  by”  the  laws  and  regulations 
of  the  Order,  whether  expressed  in  the  edicts 
of  the  Grand  Lodge,  the  by-laws  of  his  Lodge, 
or  the  landmarks  of  the  Institution.  The 
terms  are  not  precisely  synonymous,  although 
generally  considered  to  be  so.  To  stand  to 
has  a somewhat  active  meaning,  and  signifies 
to  maintain  and  defend  the  laws;  while  to 
abide  by  is  more  passive  in  meaning,  and  sig- 
nifies to  submit  to  the  award  made  by  such 
laws. 

St.  Anthony.  An  order  taking  its  rise 
from  the  life  and  hab- 
its of  St.  Anthony,  the 
hermit,  who  died  about 
357.  His  disciples, 
called  Anchorites,  near 
Ethiopia,  lived  in  aus- 
terity and  solitariness 
in  the  desert,  until  John, 

Emperor  of  Ethiopia,  in 
370,  created  them  a re- 
ligious order  of  knight- 
hood, and  bestowed  priv- 
ileges upon  them  under 
the  title  of  St.  Anthony, 
who  was  made  patron  of 
the  empire.  They  es- 
tablished monasteries, 
adopted  a black  habit, 
and  wore  a blue  cross  in 
the  shape  of  a Tau. 

The  vow  embraced  chastity,  defense  of 
the  Christian  faith,  to  guard  the  empire, 
obey  their  superiors,  and  go  to  war  when 
and  wheresoever  commanded.  Marriage  re- 
quired a license.  There  were  two  classes — 
combatants  and  non-combatants — the  second 
class  being  composed  of  those  too  old  for 
military  duty.  Yet  ere  they  retired  they 
were  required  to  serve  three  years  against 
Arabian  pirates,  three  against  the  Turks,  and 
three  against  the  Moors. 

The  ancient  monastery  is  in  the  deserts 
of  Thebais,  surrounded  by  an  oval  wall 
500  paces  in  circumference  and  40  feet  in 
height.  It  is  entered  by  ropes  let  down 
from  the  watch-house,  the  crane  being 
turned  by  monks.  By  age,  the  cells,  which 


712 


STAR 


STARCK 


are  four  by  five  by  seven  feet,  have  been 
reduced  from  300  to  40.  Advantage  had 
been  taken  of  one  of  nature’s  curiosities 
in  obtaining  abundant  water  from  a riven 
rock,  which  is  reached  through  a subterra- 
neous passage  of  50  paces,  extending  be- 
yond the  walls.  In  France,  Italy,  and  Spain 
there  are  ecclesiastical  and  military  organiza- 
tions styled  Knights  of  St.  Anthony,  who  wear 
a plain  cross,  the  principals  a double  cross. 
The  chief  seat  is  at  Vienna.  In  the  abbey 
rest  the  remains  of  St.  Anthony. 

Star.  In  the  French  and  Scottish  Rites 
lighted  candles  or  torches  are  called  stars 
when  used  in  some  of  the  ceremonies,  es- 
pecially in  the  reception  of  distinguished 
visitors,  where  the  number  of  lights  or  stars 
with  which  the  visitor  is  received  is  propor- 
tioned to  his  rank;  but  the  number  is  always 
odd,  being  3,  5,  7,  9,  or  11. 

Star,  Blazing.  See  Blazing  Star. 

Star,  Eastern.  See  Eastern  Star,  Order  of 
the. 

Star,  Five-Pointed.  See  Five-Pointed 
Star. 

Star  in  the  East.  The  Blazing  Star  is 
thus  called  by  those  who  entertain  the  theory 
that  there  is  “an  intimate  and  necessary 
connection  between  Masonry  and  Christi- 
anity.” This  doctrine,  which  Dr.  Oliver 
thinks  is  “the  fairest  gem  that  Masonry  can 
boast,”  is  defended  by  him  in  his  early 
work  entitled  The  Star  in  the  East.  The  whole 
subject  is  discussed  in  the  article  Blazing 
Star,  which  see. 

Star  of  Jerusalem.  A degree  cited  in 
the  nomenclature  of  Fustier. 

Star  of  the  Syrian  Knights.  (Etoile 
des  Chevaliers  Syriens.)  The  Order  of  Syrian 
Knights  of  the  Star  is  contained  in  the  collec- 
tion of  P3rron.  It  is  divided  into  three 
degrees — Novice,  Professed,  and  Grand  Pa- 
triarch. 

Starcb,  Johann  August  von.  Von 

Starck,  whose  life  is  closely  connected  with 
the  history  of  German  Freemasonry,  and 
especially  with  that  of  the  Rite  of  Strict 
Observance,  was  born  at  Schwerin,  October 
29,  1741.  He  studied  at  the  University  of 
Gottingen,  and  was  made  in  1761  a Free- 
mason in  a French  Military  Lodge.  In  1763 
he  went  to  St.  Petersburg,  where  he  received 
the  appointment  of  teacher  in  one  of  the 
public  schools.  There,  too,  it  is  supposed 
that  he  was  adopted  into  the  Rite  of  Melesino, 
then  flourishing  in  the  Russian  capital,  and 
became  first  acquainted  with  the  Rite  of 
Strict  Observance,  in  which  he  afterward 
played  so  important  a part.  After  two  years’ 
residence  at  St.  Petersburg,  he  went  for  a 
short  time  to  England,  and  was  in  August, 
1766,  in  Paris.  In  1767  he  was  director  of 
the  schools  at  Wismar,  where  he  was  Junior 
Warden  of  the  Lodge  of  the  Three  Lions. 
In  1770  he  was  called  to  Konigsberg,  to 
occupy  the  chair  of  theology,  and  to  fill  the 
post  of  court  chaplain.  The  following  year 
he  resigned  both  offices,  and  retired  to  Mettau, 
to  devote  himself  to  literary  and  philosophical 


pursuits.  But  in  1781  the  Court  at  Darmstadt 
conferred  upon  hini  the  posts  of  chief  preacher 
and  the  first  place  in  the  consistory,  and  there 
he  remained  until  his  death,  which  occurred 
March  3,  1816. 

The  knowledge  that  Starck  acquired  of 
the  Rite  of  Strict  Observance  convinced 
him  of  its  innate  weakness,  and  of  the  ne- 
cessity of  some  reformation.  Pie  therefore 
was  led  to  the  idea  of  reviving  the  spiritual 
branch  of  the  Order,  a project  which  he 
sought  to  carry  into  effect,  at  first  quietly 
and  secretly,  by  gaining  over  influential 
Masons  to  his  views.  In  this  he  so  far  suc- 
ceeded as  to  be  enabled  to  establish,  in  1767, 
the  new  system  of  clerical  Knights  Tem- 
plar, as  a schism  from  the  Strict  Observ- 
ance, and  to  which  he  gave  the  name  of  Clerks 
of  Relaxed  Observance.  It  consisted  of  seven 
degrees,  as  follows:  1.  Apprentice;  2.  Fellow; 
3.  Master;  4.  Young  Scottish  Master;  5.  Old 
Scottish  Master,  or  Knight  of  St.  Andrew; 
6.  Provincial  Chapter  of  the  Red  Cross;  7. 
Magus,  or  Knight  of  Brightness  and  Light; 
which  last  degree  was  divided  into  five  classes, 
of  Novice,  Levite,  and  Priest — the  summit  of 
the  Order  being  Knight  Priest.  Thus  he  em- 
bodied the  idea  that  Templarism  was  a hier- 
archy, and  that  not  only  was  every  Mason  a 
Templar,  but  every  true  Templar  was  both  a 
Knight  and  a Priest.  Starck,  who  was  origi- 
nally a Protestant,  had  been  secretly  con- 
nected with  Romanism  while  in  Paris;  and 
he  attempted  surreptitiously  to  introduce 
Roman  Catholicism  into  his  new  system.  He 
professed  that  the  Rite  which  he  was  propa- 
gating was  in  possession  of  secrets  not  known 
to  the  chivalric  branch  of  the  Order;  and  he 
demanded,  as  a prerequisite  to  admission,  that 
the  candidate  should  be  a Roman  Catholic, 
and  have  previously  received  the  degrees  of 
Strict  Observance. 

Starck  entered  into  a correspondence  with 
Von  Hund,  the  head  of  the  Rite  of  Strict  Ob- 
servance, for  the  purpose  of  effecting  a fusion  of 
the  two  branches — the  chivalric  and  the  spirit- 
ual. But,  notwithstanding  the  willingness  of 
Von  Hund  to  accept  any  league  which  prom- 
ised to  give  renewed  strength  to  his  own  de- 
caying system,  the  fusion  was  never  effected. 
It  is  true  that  in  1768  there  was  a formal  union 
of  the  two  branches  at  Wismar,  but  it  was 
neither  sincere  nor  permanent.  At  the  Con- 
gress of  Brunswick,  in  1775,  the  clerical  branch 
seceded  and  formed  an  independent  Order; 
and,  after  the  death  of  Von  Hund,  the  Lodges 
of  the  Strict  Observance  abandoned  their 
name,  and  called  themselves  the  United  Ger- 
man Lodges.  The  spiritual  branch,  too,  soon 
began  to  lose  favor  with  the  German  Free- 
masons, partly  because  the  Swedish  system 
was  getting  to  be  popular  in  Germany,  and 
partly  because  Starck  was  suspected  of  being 
in  league  with  the  Catholics,  for  whose  sake 
he  had  invented  his  system.  Documentary 
evidence  has  since  proved  that  this  suspicion 
was  well  founded.  Ragon  says  that  the  Order 
continued  in  successful  existence  until  the 
year  1800;  but  I doubt  if  it  lasted  so  long. 


STARE 


STATISTICS 


713 


The  German  writers  have  not  hesitated  to 
accuse  Starck  of  having  been  an  emissary  of 
the  Jesuits,  and  of  having  instituted  his  Rite 
in  the  interests  of  Jesuitism.  This,  of  course, 
rendered  both  him  and  the  Rite  unpopular, 
and  gave  an  impetus  to  its  decay  and  fall. 
Starck  himself,  even  before  his  appointment  as 
court  chaplain  at  Darmstadt,  in  1781,  had,  by 
his  own  confession,  not  only  abandoned  the 
Rite,  but  all  interest  in  Freemasonry.  In 
1785  he  wrote  his  Saint  Nicaise,  which  was 
really  anti-Masonic  in  principle,  and  in  1787 
he  published  his  work  Ueher  Kripto-Catholi- 
cesmus,  etc.,  or  A Treatise  on  Secret  Catholi- 
cism, on  Proselyte  Malting,  on  Jesuitism,  and 
on  Secret  Societies,  which  was  a controversial 
work  directed  against  Nicol.ai,  Gadicke,  and 
Biester.  In  this  book  he  says:  “It  is  true 
that  in  my  youthful  days  I was  a Freemason. 
It  is  also  true  that  when  the  so-called  Strict 
Observance  was  introduced  into  Masonry  I 
belonged  to  it,  and  was,  like  others,  an  Eques, 
Socius,  Armiger,  Commendator,  Prefect,  and 
Sub-Prior;  and,  having  taken  some  formal 
cloister-like  profession,  I have  been  a Clericus. 
But  I have  withdrawn  from  all  that,  and  all 
that  is  called  Freemasonry,  for  more  than  nine 
years.” 

While  an  active  member  of  the  Masonic 
Order,  whatever  may  have  been  his  secret 
motives,  he  wrote  many  valuable  Masonic 
works,  which  produced  at  the  time  of  their 
appearance  a great  sensation  in  Germany. 
Such  were  his  Apology  for  the  Order  of  Free- 
masonry, Berlin,  1778,  which  went  through 
many  editions;  On  the  Design  of  the  Order  of 
Freemasonry,  Berlin,  1781;  BXid  On  the  Ancient 
and  Modern  Mysteries,  1782.  He  was  distin- 
guished as  a man  of  letters  and  as  a learned 
theologian,  and  has  left  numerous  works  on 
general  hterature  and  on  religion,  the  latter 
class  showing  an  evident  leaning  toward  the 
Roman  Catholic  faith,  of  which  he  was  evi- 
dently a partisan.  “There  is,”  says  Feller 
{Biog.  IJniv.),  “in  the  hfe  of  Starck  some- 
thing singular,  that  has  never  been  made 
public.”  I think  the  verdict  is  now  well 
established,  that  in  his  labors  for  the  ap- 
parent reformation  of  Freemasonry  there  was 
a deplorable  want  of  honesty  and  sincerity, 
and  that  he  abandoned  the  Order  finally  be- 
cause his  schemes  of  ambition  failed,  and  the 
Jesuitical  designs  with  which  he  entered  it 
were  frustrated. 

Stare  Super  Vtas  Antiquas.  {To  stand 
on  the  old  paths.)  A Latin  adage,  appropri- 
ately applied  as  a Masonic  motto  to  inculcate 
the  duty  of  adhering  to  the  ancient  land- 
marks. 

State*  The  political  divisions  of  the 
United  States  are  called  States  and  Terri- 
tories. In  every  State  and  in  every  populous 
Territory  there  is  a Grand  Lodge  and  a Grand 
Chapter,  each  of  which  exercises  exclusive 
jurisdiction  over  all  the  Lodges  and  Chapters 
within  its  political  boundaries;  nor  does  it 
permit  the  introduction  of  any  other  Grand 
Lodge  or  Grand  Chapter  within  its  limits;  so 
that  there  is,  and  can  be,  but  one  Grand  Lodge  i 


and  one  Grand  Chapter  in  each  State.  In 
most  of  the  States  there  are  also  a Grand 
Council  of  Royal  and  Select  Masters,  and 
a Grand  Commandery  of  Knights  Templar, 
v/hich  claim  the  same  right  of  exclusive 
jurisdiction.  (See  Jurisdiction  of  a Grand 
Lodge.) 

Stations.  The  positions  occupied  by  the 
subordinate  officers  of  a Lodge  are  called 
places,  as  “the  Junior  Deacon’s  place  in  the 
Lodge.”  But  the  positions  occupied  by  the 
Master  and  Wardens  arc  called  stations,  as 
“the  Senior  Warden’s  station  in  the  Lodge.” 
This  is  because  these  three  officers,  repre- 
senting the  sun  in  his  three  prominent  points 
of  rising,  culminating,  and  setting,  are  sup- 
posed to  be  stationary,  and  therefore  remain 
in  the  spot  appropriated  to  them  by  the  ritual, 
while  the  Deacon  and  other  officers  are  re- 
quired to  move  about  from  place  to  place  in 
the  Lodge. 

Statistics  of  Freemasonry.  The  asser- 
tion that  “in  every  land  a Mason  may  find 
a home,  and  in  every  clime  a brother,”  is 
well  sustained  by  the  statistics  of  the  Order, 
which  show  that,  wherever  civilized  men 
have  left  their  footprints,  its  temples  have 
been  established.  It  is  impossible  to  ven- 
ture on  anything  more  than  a mere  approxi- 
mation to  the  number  of  Freemasons  scat- 
tered over  the  world.  The  following  is  a 
table  of  the  countries  in  which  Freemasonry 
is  openly  practised  with  the  permission  of 
the  pubhc  authorities,  omitting  the  States, 
now,  by  the  increasing  spirit  of  tolerance, 
very  few,  indeed,  where  the  suspicions  of  the 
government  compel  the  Masons,  if  they  meet 
at  aU,  to  meet  in  private: 


I.  Europe. 


Anhalt-Bernburg, 

Mecklenburg-Schwerin, 

Anhalt-Dessau, 

Netherlands. 

Bavaria, 

Norway, 

Belgium, 

Portugal, 

Bremen, 

Posen,  Duchy  of. 

Brunswick, 

Prussia, 

Denmark, 

Prussian  Poland, 

England, 

Saxe, 

France, 

Saxe-Coburg, 

Germany, 

Saxe-Gotha, 

Greece, 

Saxe-Hildburgh  ausen. 

Hamburg, 

Saxe-M  einingen, 

Hanover, 

Saxe-Weimar, 

Hesse-Darmstadt, 

Saxony, 

Holland, 

Schwarzburg-Rudol” 

Holstein-Oldenburg, 

stadt. 

Hungary, 

Scotland, 

Ionian  Islands, 

Spain, 

Ireland, 

Sweden, 

Italy, 

Switzerland, 

Malta, 

Wurtemberg. 

II. 

Asia. 

Ceylon, 

Persia, 

China, 

Pondicherry, 

India, 

Turkey. 

Japan, 

714 


STATISTICS 


STATISTICS 


III.  OCEANICA. 


Java, 

Sumatra, 

New  South  Wales, 
New  Zealand, 

Sandwich  Islands. 

IV. 

Atrica. 

Algeria, 

Guinea^ 

Mauritius, 

Bourbon,  Isle  of, 

Canary  Islands, 

Mozambique, 

Cape  of  Good  Hope, 

Senegambia, 

Egypt, 

Goa, 

St.  Helena. 

V.  America. 

Antigua, 

Mexico, 

Argentine  Republic, 

New  Brunswick, 

Barbadoes, 

New  Granada, 

Bermudas, 

Nova  Scotia, 

Brazil, 

Panama, 

Canada, 

Peru, 

Carthagena, 

Rio  de  la  Plata, 

ChiU, 

St.  Bartholomew’s, 

Colombia, 

St.  Christopher’s, 

Curagoa, 

St.  Croix, 

Dominica, 

St.  Eustatia, 

Dutch  Guiana, 

St.  Martin, 

English  Guiana, 

St.  Thomas, 

French  Guiana, 

St.  Vincent, 

Guadeloupe, 

Trinidad, 

Hayti, 

United  States, 

Jamaica, 

Uruguay, 

Martinico, 

Venezuela. 

Statistics  of  Craft  Masonry  in  the  United 


States  of  America  for  1915: 

Alabama 

27,548 

Arizona 

2,324 

Arkansas  

20,962 

California 

63,179 

Colorado 

16,955 

Connecticut 

24,815 

Delaware  . . . . _ 

3,436 

District  of  Columbia 

9,924 

Florida 

12,051 

Georgia 

40,458 

Idaho  

4,413 

Illinois 

130,778 

Indiana 

66,192 

Iowa 

49,550 

Kansas 

42,412 

Kentucky 

42,139 

Louisiana 

15,883 

Maine 

30,294 

Maryland 

16,464 

Massachusetts 

65,697 

Michigan 

74,964 

Minnesota 

28,735 

Mississippi 

19,690 

Missouri 

61,522 

Montana 

7,500 

Nebraska 

21,122 

Nevada 

1,939 

New  Hampshire 

10,728 

New  Jersey 

38,694 

New  Mexico 

3,361 

New  York 

192,463 

North  Carolina 

22,879 

North  Dakota 

9,130 

Ohio 

96,075 

Oklahoma 

25,382 

Oregon 

13,260 

Pennsylvania 

115,505 

Rhode  Island 

8,833 

South  Carolina 

15,155 

South  Dakota  

10,730 

Tennessee 

27,091 

Texas 

63,394 

Utah 

2,201 

Vermont 

13,874 

Virginia 

24,146 

Washington 

19,542 

West  Virginia 

16,710 

Wisconsin 

29,242 

Wyoming 

9,190 

Total  . . 

1,656,061 

Statistics  of  Capitular  Masonry — Royal 
Arch — in  the  United  States  of  America,  to 
1915: 


Grand  Chapters. 

Subor- 

dinates. 

Members. 

Alabama 

67 

4,149 

Arizona 

9 

763 

Arkansas 

85 

4,351 

California 

108 

13,466 

Colorado 

42 

5,327 

Connecticut 

40 

9,479 

Delaware 

4 

1,169 

District  of  Columbia  . . 

12 

3,580 

Florida 

32 

2,425 

Georgia 

32 

8,471 

Idaho  

13 

1,339 

Illinois 

199 

39,260 

Indiana 

114 

17,469 

Iowa 

128 

14,080 

Kansas 

92 

10,144 

Kentucky 

106 

9,620 

Louisiana 

32 

3,733 

Maine 

62 

10,536 

Maryland 

23 

4,021 

Massachusetts 

81 

24,754 

Michigan 

149 

24,026 

Minnesota 

71 

9,213 

Mississippi 

72 

4,447 

Missouri 

107 

14,703 

Montana 

17 

2,198 

Nebraska 

56 

4,939 

Nevada  

9 

429 

New  Hampshire  .... 

26 

4,552 

New  Jersey 

38 

7,642 

New  Mexico 

14 

1,137 

New  York 

208 

40,368 

North  Carolina  .... 

40 

23,724 

North  Dakota 

19 

2,816 

Ohio 

170 

37,184 

Oklahoma 

66 

5,271 

Oregon 

31 

4,052 

Pennsylvania 

133 

35,118 

Rhode  Island 

10 

4,641 

South  Carolina  .... 

31 

3,170 

South  Dakota 

31 

3,571 

Tennessee 

85 

5,685 

Texas 

239 

20,302 

Utah 

5 

694 

Vermont 

30 

4,486 

Virginia 

64 

7,058 

Washington 

30 

4,500 

West  Virginia 

35 

6,343 

Wisconsin 

81 

11,678 

Wyoming 

12 

950 

Totals  . . 

3,142 

483,033 

STATISTICS 


ST.  CLAIR 


715 


Statistics  of  the  Order  of  the  Temple  in 

all  countries  wherein  it  has  been  established. 
1915; 


Grand  Commandery. 

Subor- 

dinates. 

Members. 

Alabama 

23 

1,808 

Arizona 

5 

495 

Arkansas 

21 

1,395 

California 

50 

7,446 

Colorado 

30 

3,224 

Connecticut 

11 

4,171 

District  of  Columbia  . . 

6 

1,643 

Florida 

19 

1,315 

Georgia 

29 

3,446 

Idaho  

10 

734 

Illinois 

80 

18,413 

Indiana 

57 

7,984 

Iowa 

62 

7,016 

Kansas 

55 

6,404 

Kentucky 

33 

4,987 

Louisiana 

12 

1,108 

Maine 

23 

5,609 

Maryland 

13 

2,234 

Massachusetts  and  Rhode 

Island 

47 

18,165 

Michigan 

50 

9,132 

Minnesota 

31 

4,599 

Mississippi 

28 

2,054 

Missouri 

61 

7,137 

Montana 

14 

1,307 

Nebraska 

29 

2,828 

New  Hampshire  .... 

11 

2,783 

New  Jersey 

19 

3,451 

New  Mexico 

12 

708 

New  York 

64 

23,114 

North  Carolina  .... 

20 

1,598 

North  Dakota 

15 

1,614 

Ohio 

65 

17,330 

Oklahoma 

38 

2,474 

Oregon 

17 

1,813 

Pennsylvania 

86 

22,974 

South  Carolina  .... 

9 

1,660 

South  Dakota 

19 

1,829 

Tennessee 

18 

1,906 

Texas 

61 

6,553 

Utah 

3 

435 

Vermont 

13 

2,797 

Virginia 

25 

3,450 

Washington 

15 

2,256 

West  Virginia 

29 

3,925 

Wisconsin 

36 

5,219 

Wyoming 

10 

685 

Grand  Encampment  . . 

9 

674 

Total  in  the  U.  S.  . . 

1,392 

233,892 

Canada  

61 

7,905 

England  and  Wales  . . 

145 

3,140 

Ireland 

14 

1,300 

Scotland 

16 

1,828 

Total  in  the  World  . . 

1,628 

248,065 

Statute  of  Henry  VI.  See  Laborers,  Stat- 
utes of. 

Statutes.  The  permanent  rules  by  which 
a subordinate  Lodge  is  governed  are  called 
its  By-Laws;  the  regulations  of  a Grand  Lodge 
are  called  its  Constitution:  but  the  laws  en- 
acted for  the  government  of  a Supreme  Coun- 
cil of  the  Scottish  Rite  are  denominated  Stat- 
utes. 

St.  Clair  Charters.  In  the  Advocates’ 
Library,  of  Edinburgh,  is  a manuscript  en- 


titled “Hay’s  Memoirs,”  which  is,  says  Lawrie, 
“a  collection  of  several  things  relating  to  the 
historical  account  of  the  most  famed  families 
of  Scotland.  Done  by  Richard  Augustine 
Hay,  Canon  Regular  of  Sainte  Genevefs  of 
Paris,  Prior  of  Sainte  Pierremont,  etc..  Anno 
Domini  1700.”  Among  this  collection  are 
two  manuscripts,  supposed  to  have  been  cop- 
ied from  the  originals  by  Canon  Hay,  and 
which  are  known  to  Masonic  scholars  as  the 
“St.  Clair  Charters.”  These  copies,  which  it 
seems  were  alone  knovm  in  the  last  century, 
were  first  published  by  Lawrie,  in  his  His- 
tory of  Freemasonry,  where  they  constitute 
Appendices  1.  and  11.  But  it  appears  that  the 
originals  have  since  been  discovered,  and  they 
have  been  republished  by  Bro.  W.  J.  Hughan, 
in  his  Unpublished  Records  of  the  Craft,  with 
the  following  introductory  account  of  them  by 
Bro.  D.  Murray  Lyon: 

“These  MSS.  were  several  years  ago  acci- 
dentally discovered  by  David  Lang,  Esq.,  of 
the  Signet  Library,  who  gave  them  to  the  late 
Bro.  Aytoun,  Professor  of  Belles-Lettres  in 
the  University  of  Edinburgh,  in  exchange  for 
some  antique  documents  he  had.  The  Pro- 
fessor presented  them  to  the  Grand  Lodge  of 
Scotland,  in  whose  repositories  they  now  are. 
There  can  be  no  doubt  of  their  identity  as 
originals.  We  have  compared  several  of  the 
signatures  with  autographs  in  other  MSS.  of 
the  time.  The  charters  are  in  scrolls  of  paper, 
— the  one  15  by  IH  inches,  the  other  26  by 
II5  inches, — and  for  their  better  preserva- 
tion have  been  affixed  to  cloth.  The  caligra- 
phy  is  beautiful;  and  though  the  edges  of 
the  paper  have  been  frayed,  and  holes  worn  in 
one  or  two  places  where  the  sheets  had  been 
folded,  there  is  no  difficulty  in  supplying  the 
few  words  that  have  been  obliterated,  and 
making  out  the  whole  of  the  text.  About 
three  inches  in  depth  at  the  bottom  of  No.  1, 
in  the  right-hand  corner,  is  entirely  wanting, 
which  may  have  contained  some  signatures  in 
addition  to  those  given.  The  left  hand  bot- 
tom corner  of  No.  2 has  been  similarly  torn 
away,  and  the  same  remark  with  regard  to 
signatures  may  apply  to  it.  The  first  docu- 
ment is  a letter  of  jurisdiction,  granted  by  the 
Freemen  Masons  of  Scotland  to  William  St. 
Clair  of  Roslin,  (probable  date  1600-1).  The 
second  purports  to  have  been  granted  by  the 
Freemen  Masons  and  Hammermen  of  Scot- 
land to  Sir  William  St.  Clair  of  Roslin,  (prob- 
able date  May  1,  1628).”  Facsimiles  and 
transcripts  of  these  MSS.  are  given  by  D.  M. 
Lyon  in  his  History  of  the  Lodge  of  Edin- 
burgh. 

However  difficult  it  may  be  to  decide  as  to 
the  precise  date  of  these  charters,  there  are  no 
Masonic  manuscripts  whose  claim  to  authen- 
ticity is  more  indisputable;  for  the  statements 
which  they  contain  tally  not  only  with  the  uni- 
formly accepted  traditions  of  Scotch  Masonry, 
but  with  the  written  records  of  the  Grand 
Lodge  of  Scotland,  both  of  which  show  the  in- 
timate connection  that  existed  between  the 
Freemasonry  of  that  kingdom  and  the  once 
powerful  but  now  extinct  family  of  St.  Clair. 


716 


ST.  CLAIR 


ST.  CLAIR 


St.  Clair,  William.  The  St.  Clairs  of  Ros- 
lin,  or,  as  it  is  often  spelled,  of  Rosslyn,  held 
for  more  than  three  hundred  years  an  intimate 
connection  v/ith  the  history  of  Masonry  in 
Scotland.  William  St.  Clair,  Earl  of  Orkney 
and  Caithness,  was,  in  1441,  appointed  by 
King  James  II.  the  Patron  and  Protector  of 
t'.e  Masons  of  Scotland,  and  the  office  was 
made  hereditary  in  his  family.  Charles 
Mackie  says  of  him  {Lond.  Freem  .,  May,  1851, 
p.  18G)  that  “he  was  considered  one  of  the 
best  and  greatest  Masons  of  the  age.”  He 
planned  the  construction  of  a most  magnifi- 
cent collegiate  church  at  his  palace  of  Roslin, 
of  which,  however,  only  the  chancel  and  part 
of  the  transept  were  completed.  To  take  part 
in  this  design,  he  invited  the  most  skilful 
Masons  from  foreign  countries;  and  in  order 
that  they  might  be  conveniently  lodged  and 
carry  on  the  work  with  ease  and  despatch, 
he  ordered  them  to  erect  the  neighboring 
town  of  Roslin,  and  gave  to  each  of  the  most 
worthy  a house  and  lands.  After  his  death, 
which  occurred  about  1480,  the  office  of 
hereditary  Patron  was  transmitted  to  his  de- 
scendants, who,  says  Lawrie  {Hist.,  p.  100), 
“held  their  principal  annual  meetings  at  Kil- 
winning.” 

The  prerogative  of  nominating  the  office- 
bearers of  the  Craft,  which  had  always  been 
exercised  by  the  kings  of  Scotland,  appears  to 
have  been  neglected  by  James  VI.  after  his  ac- 
cession to  the  throne  of  England.  Hence  the 
Masons,  finding  themselves  embarrassed  for 
want  of  a Protector,  about  the  year  1600  (if 
that  be  the  real  date  of  the  first  of  the  St. 
Clair  Manuscripts),  appointed  William  St. 
Clair  of  Roslin,  for  himself  and  his  heirs,  their 
“patrons  and  judges.”  After  presiding  over 
the  Order  for  many  years,  says  Lawrie,  Wil- 
liam St.  Clair  went  to  Ireland,  and  in  1630  a 
second  Charter  was  issued,  granting  to  his  son. 
Sir  William  St.  Clair,  the  same  power  with 
which  his  father  had  been  invested.  This 
Charter  having  been  signed  by  the  Masters 
and  Wardens  of  the  principal  Lodges  of  Scot- 
land, Sir  William  St.  Clair  assumed  the  active 
administration  of  the  affairs  of  the  Craft,  and 
appointed  his  Deputies  and  Wardens,  as  had 
been  customary  with  his  ancestors.  For  more 
than  a century  after  this  renewal  of  the  com- 
pact between  the  Lairds  of  Roslin  and  the 
Masons  of  Scotland,  the  Craft  continued  to 
flourish  under  the  successive  heads  of  the 
family. 

But  in  the  year  1736,  WiUiam  St.  Clair, 
Esq.,  to  whom  the  Hereditary  Protectorship 
had  descended  in  due  course  of  succession, 
having  no  children  of  his  own,  became  anxious 
that  the  office  of  Grand  Master  should  not  be- 
come vacant  at  his  death.  Accordingly,  he 
assembled  the  members  of  the  Lodges  of  Edin- 
burgh and  its  vicinity,  and  represented  to 
them  the  good  effects  that  would  accrue  to 
them  if  they  should  in  future  have  at  their 
head  a Grand  Master  of  their  own  choice,  and 
declared  his  intention  to  resign  into  the  hands 
of  the  Craft  his  hereditary  right  to  the  office. 
It  was  agreed  by  the  assembly  that  all  the 


Lodges  of  Scotland  should  be  summoned  to 
appear  by  themselves,  or  proxies,  on  the  ap- 
proaching St.  Andrew’s  Day,  at  Edinburgh, 
to  take  the  necessary  steps  for  the  election  of  a 
Grand  Master. 

In  compliance  with  the  call,  the  representa- 
tives of  thirty-two  Lodges  met  at  Edinburgh 
on  the  30th  of  November,  1736,  when  William 
St.  Clair  tendered  the  following  resignation 
of  his  hereditary  office: 

“ I,  William  St.  Clair,  of  Roslin,  Esq.,  taking 
into  my  consideration  that  the  Masons  in 
Scotland  did,  by  several  deeds,  constitute  and 
appoint  William  and  Sir  William  St.  Clairs  of 
Roslin,  my  ancestors  and  their  heirs,  to  be 
their  patrons,  protectors,  judges,  or  masters, 
and  that  my  holding  or  claiming  any  such  jur- 
isdiction, right,  or  privilege  might  be  preju- 
dicial to  the  Craft  and  vocation  of  Masonry, 
whereof  I am  a member;  and  I,  being  desirous 
to  advance  and  promote  the  good  and  utility 
of  the  said  Craft  of  Masonry  to  the  utmost  of 
my  pov/er,  do  therefore  hereby,  for  me  and  my 
heirs,  renounce,  quit,  claim,  overgive,  and  dis- 
charge all  right,  claim,  or  pretence  that  I,  or 
my  heirs,  had,  have,  or  any  ways  may  have, 
pretend  to,  or  claim  to  be,  patron,  protector, 
judge,  or  master  of  the  Masons  in  Scotland, 
in  virtue  of  any  deed  or  deeds  made  and 
granted  by  the  said  Masons,  or  of  any  grant  or 
charter  made  by  any  of  the  kinp  of  Scotland 
to  and  in  favor  of  the  said  William  and  Sir 
William  St.  Clairs  of  Roslin,  my  predecessors, 
or  any  other  manner  or  way  whatsoever,  for 
now  and  ever;  and  I bind  and  oblige  me  and 
my  heirs  to  warrand  this  present  renunciation 
and  discharge  at  all  hands.  And  I consent  to 
the  registration  hereof  in  the  books  of  council 
and  session,  or  any  other  judges’  hooks  com- 
petent, therein  to  remain  for  preservation.” 
And  then  follows  the  usual  formal  and  tech- 
nical termination  of  a deed.  (Lawrie’s  Hist. 
oJF.  M.,  p.  148.) 

The  deed  of  resignation  having  been  ac- 
cepted, the  Grand  Lodge  proceeded  to  the 
election  of  its  office-bearers,  when  William  St. 
Clair,  as  was  to  be  expected,  was  unanimously 
chosen  as  Grand  Master;  an  office  which, 
however,  he  held  but  for  one  year,  being  suc- 
ceeded in  1737  by  the  Earl  of  Cromarty.  He 
lived,  however,  for  more  than  half  a century 
afterward,  and  died  in  January,  1778,  in  the 
seventy-eighth  year  of  his  age. 

The  Grand  Lodge  of  Scotland  was  not  un- 
mindful of  his  services  to  the  Craft,  and  on 
the  announcement  of  his  death  a funeral 
I.odge  was  convened,  when  four  hundred 
brethren,  dressed  in  deep  mourning,  being 
present,  Sir  William  Forbes,  who  was  then  the 
Grand  Master,  delivered  an  impressive  ad- 
dress, in  the  course  of  which  he  paid  the  fol- 
lowing tribute  to  the  character  of  St.  Clair. 
After  alluding  to  his  voluntary  resignation  of 
his  high  office  for  the  good  of  the  Order,  he 
added:  “His  zeal,  however,  to  promote  the 
welfare  of  our  society  was  not  confined  to  this 
single  instance;  for  he  continued  almost  to 
the  very  close  of  life,  on  all  occasions  where  his 
influence  or  his  example  could  prevail,  to  ex- 


STEINBACH 


STEWARDS’ 


717 


tend  the  spirit  of  Masonry  and  to  increase  the 
number  of  the  brethren.  ...  To  these  more 
conspicuous  and  public  parts  of  his  character 
I am  happy  to  be  able  to  add,  that  he  pos- 
sessed in  an  eminent  degree  the  virtues  of  a 
benevolent  and  good  heart — virtues  which 
ought  ever  to  be  the  distinguishing  marks  of  a 
true  brother.”  (Ibid.,  p.  224.) 

Bro.  Charles  Mackie,  in  the  London  Free- 
masons' Quarterly  Review  (1831,  p.  167),  thus 
describes  the  last  days  of  this  venerable  patron 
of  the  Order:  ^‘William  St.  Clair  of  Roslin, 
the  last  of  that  noble  family,  was  one  of  the 
most  remarkable  personages  of  his  time;  al- 
though stripped  of  his  paternal  title  and  pos- 
sessions, he  walked  abroad  respected  and  rev- 
erenced. He  moved  in  the  first  society;  and 
if  he  did  not  carry  the  purse,  he  was  stamped 
with  the  impress  of  nobility.  He  did  not 
require  a cubit  to  be  added  to  his  stature, 
for  he  was  considered  the  stateliest  man  of 
his  age.” 

[The  preceding  account  of  the  connection  of 
the  St.  Clairs  with  Scotch  Freemasonry  is 
based  almost  entirely  on  LawTie’s  History  of 
Freemasonry  (1804),  but  a later  and  more  crit- 
ical writer — D.  Murray  Lyon,  in  his  History 
of  the  Lodge  of  Edinburgh  (1873) — considers 
the  statement  that  James  II.  invested  the  Earl 
of  Orkney  and  Caithness  with  the  dignity  of 
Grand  Master  and  subsequently  made  the 
office  hereditary  to  be  “altogether  apocry- 
phal” (p.  3) . The  real  fact  appears  to  be  that 
the  Operative  Masons  of  Scotland  by  the  St. 
Clair  Charters  did  confer  upon  the  St.  Clair 
family  the  office  of  Patron  and  Protector  of 
the  Craft,  and  that  William  St.  Clair  was  made 
a Mason  in  1735  in  order  to  resign  this  office, 
and  in  return  for  such  apparent  magnanimity 
to  be  elected  in  1736  the  first  Grand  Master  of 
Scotland.— E.  L.  H.] 

Steinbach,  Erwin  von.  See  Erwin  von 
Steinbach. 

Steinmetz.  German.  A stone-mason. 
For  an  account  of  the  German  fraternity  of 
Steinmetzen,  see  Stone-Masons  of  the  Middle 
Ages. 

“ Stellato  Sedet  Solo.”  (“He  sits  on  his 
starry  throne.”)  A symbolic  expression  in  the 
Twenty-eighth  Degree  of  the  A.  A.  Scottish 
Rite. 

Step.  The  step  can  hardly  be  called  a 
mode  of  recognition,  although  Apuleius  in- 
forms us  that  there  was  a peculiar  step  in  the 
Osiriac  initiation  which  was  deemed  a sign. 
It  is  in  Freemasonry  rather  an  esoteric  usage  of 
the  ritual.  The  steps  can  be  traced  back  as 
far  as  to  at  least  the  middle  of  the  last  century, 
in  the  rituals  of  which  they  are  fully  described. 
The  custom  of  advancing  in  a peculiar  manner 
and  form,  to  some  sacred  place  or  elevated 
personage,  has  been  preserved  in  the  customs 
of  all  countries,  especially  among  the  Orien- 
talists, who  resort  even  to  prostrations  of  the 
body  when  approaching  the  throne  of  the  sov- 
ereign or  the  holy  part  of  a religious  edifice. 
The  steps  of  Masonry  are  symbolic  of  respect 
and  veneration  for  the  altar,  whence  Masonic 
light  is  to  emanate. 


* * 


In  former  times,  and  in  some  of  the  high  de- 
grees, a bier  or  coffin  was  placed  in  front  of  the 
altar,  as  a well-known  symbol,  and 
in  passing  over  this  to  reach  the 
altar,  those  various  positions  of 
the  feet  were  necessarily  taken 
which  constitute  the  proper  mode 
of  advancing.  Respect  was  thus 
necessarily  paid  to  the  memory  of 
a worthy  artist  as  well  as  to  the 
holy  altar.  Leaning  says  of  the 
steps — which  the  German  Masons 
call  die  Schritte  der  Aufiunehmen- 
den,  the  steps  of  the  recipients,  and 
the  French,  les  pas  M ysterieux,  the 
mysterious  steps — that  “every  de- 
gree has  a different  number,  which  are  made  in 
a different  way,  and  have  an  allegorical  mean- 
ing.” Of  the  “allegorical  meaning”  of  those 
in  the  Third  Degree,  I have  spoken  above  as 
explicitly  as  would  be  proper.  Giidicke  says: 
“The  three  grand  steps  symbolically  lead 
from  this  life  to  the  source  of  all  knowledge.” 

It  must  be  evident  to  every  Master  Mason, 
without  further  explanation,  that  the  three 
steps  are  taken  from  the  place  of  darkness  to 
the  place  of  light,  either  figuratively  or  really 
over  a coffin,  the  symbol  of  death,  to  teach 
symbolically  that  the  passage  from  the  dark- 
ness and  ignorance  of  this  life  is  through  death 
to  the  light  and  knowledge  of  the  eternal  life. 
And  this,  from  the  earliest  times,  was  the  true 
symbohsm  of  the  step. 

Steps  on  the  Master’s  Carpet.  The 
three  steps  delineated  on  the  Master’s  carpet, 
as  one  of  the  symbols  of  the  Third  Degree, 
refer  to  the  three  steps  or  stages  of  human  life 
— youth,  manhood,  and  old  age.  This  sym- 
bol is  one  of  the  simplest  forms  or  modifica- 
tions of  the  mystical  ladder,  which  pervades 
all  the  systems  of  initiation  ancient  and 
modern.  (See  Carpet.) 

Sterkln.  One  of  the  three  Assassins,  ac- 
cording to  the  Hiramic  legend  of  some  of  the 
high  degrees.  Lenning  says  the  word  means 
vengeance,  but  does  not  state  his  authority. 
STR  are  the  letters  of  the  Chaldaic  verb  to 
strike  a blow,  and  it  may  be  that  the  root  of 
the  name  will  be  there  found ; but  the  Masonic 
corruptions  of  Hebrew  words  often  defy  the 
rules  of  etymology.  Perhaps  this  and  some 
kindred  words  are  mere  anagrams,  or  corrup- 
tions introduced  into  the  high  degrees  by  tlie 
adherents  of  the  Pretender,  who  sought  in  this 
way  to  do  honor  to  the  friends  of  the  house  of 
Stuart,  or  to  cast  infamy  on  its  enemies.  (See 
Romvel.) 

Stewards.  Officers  in  a Symbolic  Lodge, 
whose  duties  are,  to  assist  in  the  collection  of 
dues  and  subscriptions;  to  provide  the  neces- 
sary refreshments,  and  make  a regular  report 
to  the  Treasurer;  and  generally  to  aid  the 
Deacons  and  other  officers  in  the  performance 
of  their  duties.  They  usually  carry  wliite 
rods,  and  the  jewel  of  their  office  is  a cornu- 
copia, which  is  a symbol  of  plenty. 

Stewards,  Grand.  See  Grand  Stewards. 
Stewards’  Lodge.  See  Grand  Stewards' 
Lodge. 


718 


STIRLING 


STONE-MASONS 


S A city  in  Scotland  which  waa  the 

seat  of  a Lodge  called  the  “Stirling  Ancient 
Lodge,”  which  the  author  of  the  introduction 
to  the  General  Regulaiions  of  the  Supreme 
Grand  Chapter  of  Scotland  says  conferred  the 
degrees  of  Royal  Arch,  Red  Cross  or  Ark,  the 
Sepulcher,  Knight  of  Malta,  and  Knights 
Templar  until  about  the  beginning  of  the  last 
century,  when  two  Lodges  were  formed — one 
for  the  cultivation  of  St.  John’s  Masonry, 
which  w’as  the  old  one,  and  a new  one  called 
the  “Royal  Arch,”  for  the  high  degrees;  al- 
though it,  too,  soon  began  to  confer  the  first 
three  degrees.  The  “Ancient  Lodge”  joined 
the  Grand  Lodge  of  Scotland  at  its  formation 
in  1736,  but  the  new  Lodge  remained  inde- 
pendent until  1759. 

The  same  authority  tells  us  that  “in  the 
Stirling  Ancient  Lodge  are  still  preserved  two 
old,  rudely-engraved  brass  plates:  one  of  these 
relates  to  the  first  two  degrees  of  Masonry; 
the  other  contains  on  the  one  side  certain  em- 
blems belonging  to  a Master’s  Lodge,  and  on 
the  reverse  five  figures;  the  one  at  the  top  is 
called  the  ‘Redd  Cross  or  Ark.’  At  the  bot- 
tom is  a series  of  concentric  arches,  which 
might  be  mistaken  for  a rainbow,  were  there 
not  a keystone  on  the  summit,  indicative  of  an 
arch.  The  three  other  figures  are  enclosed 
within  a border;  the  upper  is  called  the  ‘Sep- 
ulcher’; the  second,  ‘Knight  of  Malta’;  and 
the  third,  ‘Knights  Templar.’  The  age  of 
these  plates  is  unknown,  but  they  can  scarcely 
be  more  modern  than  the  beginning  or  middle 
of  the  seventeenth  century.” 

So  circumstantial  a description,  inserted, 
too,  in  a book  of  official  authority,  would  nat- 
urally lead  to  the  conclusion  that  these  plates 
must  have  been  in  existence  in  1845,  when  the 
description  was  written.  If  they  ever  ex- 
isted, they  have  now  disappeared,  nor  have 
any  traces  of  them  been  discovered.  Bro. 
W.  James  Hughan,  whose  indefatigable  labors 
have  been  rewarded  with  so  many  valuable 
discoveries,  has  failed,  in  this  search,  to  find 
success.  He  says  {Land.  Freemason)^  “I  spent 
some  weeks,  in  odd  hours,  looking  up  the  ques- 
tion a few  years  ago,  and  wrote  officials  in 
Edinburgh  and  at  Stirling,  and  also  made  spe- 
cial inquiries  at  Stirling  by  kind  co-operation 
of  Masonic  students  who  also  investigated  the 
matter;  but  all  our  many  attempts  only  re- 
sulted in  confirming  what  I -was  told  at  the 
outset,  viz.,  that  ‘No  one  knows  aught  about 
them,  either  in  Stirling  or  elsewhere.  The 
friends  at  Stirling  say  the  plates  were  sent  to 
Edinburgh,  and  never  returned,  and  the  Fra- 
ternity at  Edinburgh  declared  they  were  re- 
turned, and  have  since  been  lost.’  ” 

St.  Leger.  See  Aldworth. 

Stockings.  In  the  last  century,  when 
knee-breeches  constituted  a portion  of  the  cos- 
tume of  gentlemen.  Masons  were  required,  by 
a ritual  regulation,  to  wear  white  stockings. 
The  fashion  having  expired,  the  regulation  is 
no  longer  in  force. 

Stoikln.  In  the  elu  degrees  this  is  the 
name  of  one  of  those  appointed  to  search  for 
the  criminals  commemorated  in  the  legend  of 


the  Third  Degree.  It  is  impossible  to  trace 
its  derivation  to  any  Hebrew  root.  It  may  be 
an  anagram  of  a name,  perhaps  that  of  one  of 
the  friends  of  the  house  of  Stuart. 

Stone.  The  stone,  on  account  of  its  hard- 
ness, has  been  from  the  most  ancient  times  a 
symbol  of  strength,  fortitude,  and  a firm  foun- 
dation. The  Hebrew  word  EBEN, 

which  signifies  a stone,  is  derived,  by  Gesen- 
ius,  from  an  obsolete  root,  ABAN,  to  build, 
whence  aban,  an  architect;  and  he  refers  it  to 
AMANAH,  which  means  a column,  a cove- 
nant, and  truth.  The  stone,  therefore,  says 
Portal  {Symb.  des  Egypt.),  may  be  considered 
as  the  symbol  of  faith  and  truth:  whence 
Christ  taught  the  very  principle  of  symbol- 
ogy, when  he  called  Peter,  who  represented 
faith,  the  rock  or  stone  on  which  he  would 
build  his  Church.  But  in  Hebrew  as  well  as 
in  Egyptian  symbology  the  stone  was  also 
sometimes  the  symbol  of  falsehood.  Thus  the 
name  of  Typhon,  the  principle  of  evil  in  the 
Egyptian  theogony,  was  always  written  in  the 
hieroglyphic  characters  with  the  determina- 
tive sign  for  a stone.  But  the  stone  of  Ty- 
phon was  a hewn  stone,  which  had  the  same 
evil  signification  in  Hebrew.  Hence  Jehovah 
says  in  Exodus,  “Thou  shalt  not  build  me  an 
altar  of  hewn  stone”;  and  Joshua  built,  in 
Mount  Ebal,  “an  altar  of  whole  stones,  over 
which  no  man  hath  lift  up  any  iron.”  The 
hevm  stone  was  therefore  a symbol  of  evil  and 
falsehood;  the  unhewn  stone  of  good  and  truth. 
This  must  satisfy  us  that  the  Masonic  symbol- 
ism of  the  stone,  which  is  the  converse  of  this, 
has  not  been  derived  from  either  the  Hebrew 
or  the  Egyptian  symbology,  but  sprang  from 
the  architectural  ideas  of  the  Operative  Ma- 
sons; for  in  Masonry  the  rough  ashlar,  or  un- 
hewn stone,  is  the  symbol  of  man’s  evil  and  cor- 
rupt condition;  while  the  perfect  ashlar,  or  the 
hewn  stone,  is  the  symbol  of  his  improved  and 
perfected  nature. 

Stone,  Corner.  See  Corner-Stone. 

Stone,  Cubical.  See  Cubical  Stone. 

Stone  Manuscript.  This  Manuscript  is 
no  longer  in  existence,  having  been  one  of 
those  which  was  destroyed,  in  1720,  by  some 
too  scrupulous  brethren.  Preston  (ed.  1792, 
p.  167)  describes  it  as  “an  old  manuscript, 
which  was  destroyed  with  many  others  in 
1720,  said  to  have  been  in  the  possession  of 
Nicholas  Stone,  a curious  sculptor  under 
Inigo  Jones.”  Preston  gives,  however,  an  ex- 
tract from  it,  which  details  the  affection  borne 
by  St.  Alban  for  the  Masons,  the  wages  he 
gave  them,  and  the  charter  which  he  ob- 
tained from  the  king  to  hold  a general  assem- 
bly. (See  St.  Alban.)  Anderson  {Consti- 
tutions, 1738,  p.  99),  who  calls  Stone  the 
Warden  of  Inigo  Jones,  intimates  that  he 
wrote  the  Manuscript,  and  gives  it  as  author- 
ity for  a statement  that  in  1607  Jones  held  the 
Quarterly  Communications.  The  extract 
made  by  Preston,  and  the  brief  reference  by 
Anderson,  are  all  that  is  left  of  the  Stone 
Manuscript. 

Stone-Masons  of  the  Middle  Ages.  The 

history  of  the  origin  and  progress  of  the 


STONE-MASONS 


STONE-MASONS 


719 


Brotherhood  of  Stone-Masons  in  Europe,  dur- 
ing the  Middle  Ages,  is  of  great  importance,  as 
a study,  to  the  Masonic  scholar,  because  of  the 
intimate  connection  that  existed  between  that 
Brotherhood  and  the  Fraternity  of  Freema- 
sons. Indeed,  the  history  of  the  one  is  but 
the  introduction  to  the  history  of  the  other. 
In  an  historical  excursus,  we  are  compelled  to 
take  up  the  speculative  science  where  we  find 
it  left  oy  the  operative  art.  Hence,  whoever 
shall  undertake  to  write  a history  of  Free- 
masonry, must  give,  for  the  completion  of  his 
labor,  a very  full  consideration  to  the  Brother- 
hood of  Stone-Masons. 

In  the  year  1820,  there  issued  from  the  press 
of  Leipsic,  in  Germany,  a work,  by  Dr.  Chris- 
tian Ludwdg  Stei glitz,  under  the  title  of  Von 
Altdeulscher  Baukunst,  that  is,  “An  Essay  on 
the  Old  German  Architecture,”  published  in 
1820.  In  this  work  the  author  traces,  with 
great  exactness,  the  rise  and  the  progress  of  the 
fraternities  of  Stone-Masons  from  the  earliest 
times,  through  the  Middle  Ages,  until  their 
final  absorption  into  the  associations  of  Free- 
masons. From  the  labors  of  Dr.  Steiglitz, 
collated  with  some  other  authorities  in  re- 
spect to  matters  upon  which  he  is  either  silent 
or  erroneous,  I have  compiled  the  following 
sketch. 

It  is  universally  admitted  that,  in  the  early 
ages  of  Christianity,  the  clergy  were  the  most 
important  patrons  of  the  arts  and  sciences. 
This  was  because  all  learning  was  then  almost 
exclusively  confined  to  ecclesiastics.  Very 
few  of  the  laity  could  read  or  write,  and  even 
kings  affixed  the  sign  of  the  cross,  in  the  place 
of  their  signatures,  to  the  charters  and  other 
documents  which  they  issued,  because,  as 
they  frankly  confessed,  of  their  inability  to 
write  their  names;  and  hence  comes  the  mod- 
ern expression  of  signing  a paper,  as  equiva- 
lent to  subscribing  the  name. 

From  the  time  of  Charlemagne,  in  the 
eighth  century,  to  the  middle  of  the  twelfth, 
all  knowledge  and  practise  of  architecture, 
painting,  and  sculpture  were  exclusively  con- 
fined to  the  monks;  and  bishops  personally 
superintended  the  erection  of  the  churches  and 
cathedrals  in  their  dioceses,  because  not  only 
the  principles,  but  the  practise  of  the  art  of 
building  w'ere  secrets  scrupulously  maintained 
within  the  w'alls  of  cloisters,  and  utterly  un- 
known to  laymen.  * 

Many  of  the  founders  of  the  Monastic 
Orders,  and  especially  among  these  St.  Bene- 
dict, made  it  a peculiar  duty  for  the  brethren 
to  devote  themselves  to  architecture  and 
church  building.  The  English  monk  Winfrid, 
better  known  in  ecclesiastical  history  as  St. 
Boniface,  and  who,  for  his  labors  in  Christian- 
izing that  country,  has  been  styled  the  Apos- 
tle of  Germany,  followed  the  example  of  his 
predecessors  in  the  erection  of  German  monas- 
teries. In  the  eighth  century  he  organized  an 


* This  view  was  long  held,  but  is  by  no  means 
correct,  for  we  now  know  that  there  were  many 
scholarly  architects  during  this  period  of  sup- 
posed darkness.  [E.  E.  C.] 


especial  class  of  monks  for  the  practise  of  build- 
ing, under  the  name  of  Operarii,  or  Crafts- 
men, and  Magislri  Opcruni,  or  Masters  of  the 
W orks.  The  labors  and  duties  of  these  monks 
were  divided.  Some  of  them  designed  the 
plan  of  the  building;  others  were  painters  and 
sculptors;  others  w^ere  occupied  in  working  in 
gold  and  silver  and  embroidery;  and  others 
again,  who  were  called  Cccmentarii,  or  Stone- 
Masons,  undertook  the  practical  labors  of  con- 
struction. Sometimes,  especially  in  extensive 
buildings,  where  many  w'orkmen  were  re- 
uired,  laymen  were  also  employed,  under  the 
irection  of  the  monks.  So  extensive  did 
these  labors  become,  that  bishops  and  abbots 
often  derived  a large  portion  of  their  revenues 
from  the  earnings  of  the  workmen  in  the  mon- 
asteries. 

Among  the  laymen  who  were  employed  in 
the  monasteries  as  assistants  and  laborers, 
many  were  of  course  possessed  of  superior  in- 
telligence. The  constant  and  intimate  asso- 
ciation of  these  with  the  monks  in  the  prose- 
cution of  the  same  design  led  to  this  result, 
that  in  process  of  time,  gradually  and  almost 
unconsciously,  the  monks  imparted  to  them 
their  art  secrets  and  the  esoteric  principles  of 
architecture.  Then,  by  degrees,  the  knowl- 
edge of  the  arts  and  sciences  went  from  these 
monkish  builders  out  into  the  world,  and  the 
laymen  architects,  withdrawing  from  the  ec- 
clesiastical fraternities,  organized  brother- 
hoods of  their  own.  Such  was  the  beginning 
of  the  Stone-Masons  inGermany,and  the  same 
thing  occurred  in  other  countries.  These 
brotherhoods  of  Masons  now  began  to  be 
called  upon,  as  the  monks  formerly  had  been, 
when  an  important  building,  and  especially  a 
church  or  a cathedral,  was  to  be  erected. 
Eventually  they  entirely  superseded  their 
monkish  teachers  in  the  prosecution  of  the  art 
of  building  about  the  beginning  of  the  twelfth 
century.  To  their  knowledge  of  architecture 
they  added  that  of  the  other  sciences,  which 
they  had  learned  from  the  monks.  Like 
these,  too,  they  devoted  themselves  to  the 
higher  principles  of  the  art,  and  employed 
other  laymen  to  assist  their  labors  as  stone- 
masons. And  thus  the  union  of  these  archi- 
tects and  stone-masons  presented,  in  the 
midst  of  an  uneducated  people,  a more  ele- 
vated and  intelligent  class,  engaged  as  an  ex- 
clusive association  in  building  important  and 
especially  religious  edifices. 

But  now  a new  classification  took  place. 
As  formerly,  the  monks,  who  were  the  sole 
depositaries  of  the  secrets  of  high  art,  sepa- 
rated themselves  from  the  laymen,  who  were 
entrusted  with  only  the  manual  labor  of  build- 
ing; so  now  the  more  intelligent  of  the  lay- 
men, who  had  received  these  secrets  from  the 
monks,  were  distinguished  as  architects  from 
the  ordinary  laborers,  or  common  masons. 
The  latter  knew  only  the  use  of  the  trowel  and 
mortar,  while  the  former  were  occupied  in 
devising  plans  for  building  and  the  construc- 
tion of  ornaments  by  sculpture  and  skilful 
stone-cutting. 

These  brotherhoods  of  high  artists  soon  won 


720 


STONE-MASONS 


STONE-MASONS 


great  esteem,  and  many  privileges  and  fran- 
chises were  conceded  to  them  by  the  municipal 
authorities  among  whom  they  practised  their 
profession.  Their  places  of  assembly  were 
called  Ilulten,  Logen,  or  Lodges,  and  the  mem- 
bers took  the  name  of  Steinmetzen.  Their 
patron  saint  was  St.  John  the  Baptist,  who 
was  honored  by  them  as  the  mediator  be- 
tween the  Old  and  the  New  Covenants,  and 
the  first  martyr  of  the  Christian  religion.  To 
what  condition  of  art  these  Freemasons  of  the 
Middle  Ages  had  attained,  we  may  judge  from 
what  Hallam  says  of  the  edifices  they  erected 
— that  they  “united  sublimity  in  general  com- 
position with  the  beauties  of  variety  and  form, 
skilful  or  at  least  fortunate  effects  of  shadow 
and  light,  and  in  some  instances  extraordinary 
mechanical  science.”  {Mid.  Ages,  iv.,  280.) 
And  he  subsequently  adds,  as  an  involuntary 
confirmation  of  the  truth  of  the  sketch  of  their 
origin  just  given,  that  the  mechanical  exe- 
cution of  the  buildings  was  “so  far  beyond  the 
apparent  intellectual  powers  of  those  times, 
that  some  have  ascribed  the  principal  ecclesi- 
astical structures  to  the  Fraternity  of  Free- 
masons, depositaries  of  a concealed  and  tra- 
ditionary science.  There  is  probably  some 
ground  for  this  opinion,  and  the  earlier  ar- 
chives of  that  mysterious  association,  if  they 
existed,  might  illustrate  the  progress  of  Gothic 
architecture,  and  perhaps  reveal  its  origin.” 
{Ih.,  284.)  These  archives  do  exist,  or  many 
of  them;  and  although  unknown  to  Mr.  Hal- 
lam, because  they  were  out  of  the  course  of 
his  usual  reading,  they  have  been  thoroughly 
sifted  by  recent  Masonic  scholars,  especially 
by  our  German  and  English  brethren;  and 
that  which  the  historian  of  the  Middle  Ages 
had  only  assumed  as  a plausible  conjecture 
has,  by  their  researches,  been  proved  to  be  a 
fact. 

The  prevalence  of  Gnostic  symbols — such 
as  lions,  serpents,  and  the  like — in  the  decora- 
tions of  churches  of  the  Middle  Ages,  have  led 
some  writers  to  conclude  that  the  Knights 
Templar  exercised  an  influence  over  the  archi- 
tects, and  that  by  them  the  Gnostic  and 
Ophite  symbols  were  introduced  into  Europe. 
But  Dr.  Steiglitz  denies  the  correctness  of 
this  conclusion.  He  ascribes  the  existence  of 
Gnostic  symbols  in  the  church  architecture  to 
the  fact  that,  at  an  early  period  in  ecclesias- 
tical history,  many  of  the  Gnostic  dogmas 
passed  over  into  Christendom  with  the  Orien- 
tal and  Platonic  philosophy,  and  he  attributes 
their  adoption  in  architecture  to  the  natural 
compliance  of  the  architects  or  Masons  with 
the  predominant  taste  in  the  earlier  periods  of 
the  Middle  Ages  for  mysticism,  and  the  favor 
given  to  grotesque  decorations,  which  were 
admired  without  any  knowledge  of  their  act- 
ual import. 

Steiglitz  also  denies  anv  deduction  of  the 
Builders’  Fraternities,  or  Masonic  Lodges,  of 
the  Middle  Ages  from  the  Mysteries  of  the  old 
Indians,  Egyptians,  and  Greeks;  although 
he  acknowledges  that  there  is  a resemblance 
between  the  organizations.  This,  however, 
he  attributes  to  the  fact  that  the  Indians  and 


Egyptians  preserved  all  the  sciences,  as  well  as 
the  principles  of  architecture,  among  their 
secrets,  and  because,  among  the  Greeks,  the 
artists  were  initiated  into  their  mysteries,  so 
that,  in  the  old  as  well  as  in  the  new  brother- 
hoods, there  was  a purer  knowledge  of  relig- 
ious truth,  which  elevated  them  as  distinct 
associations  above  the  people.  In  like  man- 
ner, he  denies  the  descent  of  the  Masonic  fra- 
ternities from  the  sect  of  Pythagoreans,  which 
they  resembled  only  in  this:  that  the  Samian 
sage  established  schools  which  were  secret, 
and  were  based  upon  the  principles  of  geom- 
etry. 

But  he  thinks  that  those  are  not  mistaken 
who  trace  the  associations  of  Masons  of  the 
Middle  Ages  to  the  Roman  Colleges,  the  Col- 
legia Ccementariorum,  because  these  colleges 
appear  in  every  country  that  was  conquered 
and  established  as  a province  or  a colony  by 
the  Romans,  where  they  erected  temples  and 
other  public  buildings,  and  promoted  the  civ“ 
ilization  of  the  inhabitants.  They  continued 
until  a late  period.  But  when  Rome  began  to 
be  convulsed  by  the  wars  of  its  decline,  and  by 
the  incursions  of  hordes  of  barbarians,  they 
found  a welcome  reception  at  Byzantium,  or 
Constantinople,  whence  they  subsequently 
spread  into  the  west  of  Europe,  and  were 
ever3^here  held  in  ^eat  estimation  for  their 
skill  in  the  construction  of  buildings. 

In  Italy  the  associations  of  architects  never 
entirely  ceased,  as  we  may  conclude  from  the 
many  buildings  erected  there  during  the  dom- 
ination of  the  Ostrogoths  and  the  Longobards. 
Subsequently,  when  civil  order  was  restored, 
the  Masons  of  Italy  were  encouraged  and  sup- 
ported by  popes,  princes,  and  nobles.  And 
Muratori  tells  us,  in  his  Historia  d^ Italia,  that 
under  the  Lombard  kings  the  inhabitants  of 
Como  were  so  superior  as  masons  and  brick- 
layers, that  the  appellation  of  Magistri  Coma- 
cini,  or  Masters  from  Como,  became  generic 
to  all  those  of  the  profession.  (See  Comacine 
Masters.) 

In  England,  when  the  Romans  took  posses- 
sion of  it,  the  corporations,  or  colleges  of 
builders,  also  appeared,  who  were  subse- 
quently continued  in  the  Fraternity  of  Free- 
masons, probably  established,  as  Steiglitz 
thinks,  about  the  middle  of  the  fifth  century, 
after  the  Romans  had  left  the  island.  The 
English  Masons  were  subjected  to  many  ad- 
verse difficulties,  from  the  repeated  incursions 
of  Scots,  Piets,  Danes,  and  Saxons,  which  im- 
peded their  active  labors;  yet  were  they  en- 
abled to  maintain  their  existence,  until,  in  tlm 
year  926,  they  held  that  General  Assembly  at 
the  city  of  York  which  framed  the  Constitu- 
tions that  governed  the  English  Craft  for  eight 
hundred  years,  and  which  is  claimed  to  be  the 
oldest  Masonic  record  now  extant.  It  is  but 
fair  to  say  that  the  recent  researches  of 
Bro.  Hiighan  and  other  English  writers  have 
thrown  a doubt  upon  the  authenticity  of 
these  Constitutions,  and  that  the  very  exist- 
ence of  this  York  assembly  has  been  denied 
and  practically  confirmed. 

In  France,  as  in  Germany,  the  Fraternities 


STONE-MASONS 


STONE-MASONS 


721 


of  Architects  originally  sprang  out  of  the  con- 
nection of  lay  builders  with  the  monks  in  the 
era  of  Charlemagne.  The  French  Masons 
continued  their  fraternities  throughout  the 
Middle  Ages,  and  erected  many  cathedrals 
and  pubhc  buildings. 

We  have  now  arrived  at  the  middle  of  the 
eleventh  century,  tracing  the  progress  of  the 
fraternities  of  Stone-Masons  from  the  time  of 
Charlemagne  to  that  period.  At  that  time  all 
the  architecture  of  Europe  was  in  their  hands. 
Under  the  distinctive  name'  of  Traveling  Free- 
masons they  passed  from  nation  to  nation, 
constructing  churches  and  cathedrals  wher- 
ever they  were  needed.  Of  their  organiza- 
tion and  customs.  Sir  Christopher  Wren,  in  his 
Parenlalia,  gives  the  following  account : 

“Their  government  was  regular,  and  where 
they  fixed  near  the  building  in  hand,  they 
made  a camp  of  huts.  A surveyor  governed 
in  chief ; every  tenth  man  was  called  a warden, 
and  overlooked  each  nine.” 

Mr.  Hope,  who,  from  his  peculiar  course  of 
studies,  was  better  acquainted  than  Mr.  Hal- 
1am  with  the  history  of  these  Traveling  Free- 
masons, thus  speaks,  in  his  Essay  on  Archi- 
tecture, of  their  organization  at  this  time,  by 
which  they  effected  an  identity  of  architec- 
tural science  throughout  all  Europe: 

“The  architects  of  all  the  sacred  edifices  of 
the  Latin  Church,  wherever  such  _ arose,  -y- 
north,  south,  east,  or  west — thus  derived  their 
science  from  the  same  central  school;  obeyed 
in  their  designs  the  dictates  of  the  same  hier- 
archy; were  directed  in  their  constructions  by 
the  same  principles  of  propriety  and  taste; 
kept  up  with  each  other,  in  the  most  distant 
parts  to  which  they  might  be  sent,  the  most 
constant  correspondence;  and  rendered  every 
minute  improvement  the  property  of  the 
whole  body,  and  a new  conquest  of  the  art.” 

Working  in  this  way,  the  Stone-Masons,  as 
corporations  of  builders,  daily  increased  in 
numbers  and  in  power.  In  the  thirteenth 
century  they  assumed  a new  organization, 
which  allied  them  more  closely  than  ever  with 
that  Brotherhood  of  Speculative  Freernasons 
into  which  they  were  finally  merged  in  the 
eighteenth  century,  in  England,  but  not  in 
German}'-,  France,  or  Italy.  ^ 

These  fraternities  or  associations  became  at 
once  very  popular.  Many  of  the  potentates 
of  Europe,  and  among  them  the  Emperor 
Rudolph  I.,  conceded  to  them  considerable 
powers  of  jurisdiction,  such  as  would  enable 
them  to  preserve  the  most  rigid  system  in 
matters  pertaining  to  building,  and  would  fa- 
cilitate them  in  bringing  master  builders  and 
stone-masons  together  at  any  required  point. 
Pope  Nicholas  III.  granted  the  Brotherhood, 
in  1278,  letters  of  indulgence,  which  were  re- 
newed by  his  successors,  and  finally,  in  the 
next  century,  by  Pope  Benedict  XII. 

The  Steinmetzen,  as  a fraternity  of  Oper- 
ative Masons,  distinguished  from  the  ordinary 
masons  and  laborers  of  the  craft,  acquired  at 
this  time  great  prominence,  and  were  firmly 
established  as  an  association.  In  1452  a gen- 
eral assembly  was  convened  at  Strasburg,  and 

47 


a new  constitution  framed,  which  embraced 
many  improvements  and  modifications  of  the 
former  one.  But  seven  years  afterward,  in 
1459,*  Jost  Dotzinger,  then  holding  the  posi- 
tion of  architect  of  the  Cathedral  of  Stras- 
burg, and,  by  virtue  of  his  office,  presiding 
over  the  Craft  of  Germany,  convened  a gen- 
eral assembly  of  the  Masters  of  all  the  Lodges 
at  the  city  of  Ratisbon.  There  the  code  of 
laws  which  had  been  adopted  at  Strasburg  in 
1452,  under  the  title  of  “Statutes  and  Regu- 
lations of  the  Fraternity  of  Stone-Masons  of 
Strasburg,”  was  fully  discussed  and  sanc- 
tioned. It  was  then  also  resolved  that  there 
should  be  established  four  Grand  Lodges — at 
Strasburg,  at  Vienna,  at  Cologne,  and  at  Zur- 
ich; and  they  also  determined  that  the  master 
workman,  for  the  time  being,  of  the  Cathedral 
of  Strasburg  should  be  the  Grand  Master  of 
the  Masons  of  Germany.  These  constitutions 
or  statutes  are  still  extant,  and  are  older  than 
any  other  existing  Masonic  record  of  un- 
doubted authenticity,  except  the  manuscript 
of  Halliwell.  They  were  “kindly  and  affably 
agreed  upon,”  according  to  their  preamble, 
“for  the  benefit  and  requirements  of  the  Mas- 
ters and  Fellows  of  the  whole  Craft  of  Ma- 
sonry and  Masons  in  Germany.” 

General  assemblies,  at  which  important 
business  was  transacted,  were  held  in  1464  at 
Ratisbon,  and  in  1469  at  Spire,  while  provin- 
cial assemblies  in  each  of  the  Grand  Lodge 
jurisdictions  were  annuall}^  convened. 

In  consequence  of  a deficiency  of  employ- 
ment, from  political  disturbances  and  other 
causes,  the  Fraternity  now  for  a brief  period 
declined  in  its  activity.  But  it  was  speedily 
revived  when,  in  October,  1498,  the  Emperor 
Maximilian  I.  confirmed  its  statutes,  as  they 
had  been  adopted  at  Strasburg,  and  recog- 
nized its  former  rights  and  privileges.  This 
act  of  confirmation  was  renewed  by  the  suc- 
ceeding emperors,  Charles  V.  and  Ferdinand 
I.  In  1563  a general  assembly  of  the  Masons 
of  Germany  and  Switzerland  was  convened  at 
the  city  of  Basle  by  the  Grand  Lodge  of  Stras- 
burg. The  Strasburg  constitutions  were 
again  renewed  with  amendments,  and  what 
was  called  the  Stone-Masons’  Law  {das  Stein- 
werkrecht)  was  established.  The  Grand  Lodge 
of  Strasburg  continued  to  be  recognized  as 
possessing  supreme  appellate  jurisdiction  in 
all  matters  relating  to  the  Craft.  Even  the 
Senate  of  that  city  had  acknowledged  its  pre- 
rogatives, and  had  conceded  to  it  the  priv- 
ilege of  settling  all  controversies  in  relation  to 
matters  connected  with  building;  a concession 
which  was,  however,  revoked  in  1620,  on  the 
charge  that  the  privilege  had  been  misused. 

Thus  the  Operative  Freemasons  of  Ger- 
many continued  to  work  and  to  cultivate  the 
high  principles  of  a religious  architectural  art. 
But  on  March  16,  1707,  up  to  which  time 


* Besides  the  Strasburg  Constitution  of  1459 
there  are  two  other  very  important  documents 
of  the  Steinmetzen  of  Germany:  The  Torgau 
Ordinances  of  1462  and  the  Brothers’  Book  of 
1563.  [E.  E.  C.J 


722 


STONE-MASONS 


STONE 


the  Fraternity  had  uninterruptedly  existed,  a 
decree  of  the  Imperial  Diet  at  Ratisbon  dis- 
solved the  connection  of  the  Lodges  of  Ger- 
many with  the  Grand  Lodge  of  Strasburg,  be- 
cause that  city  had  passed  into  the  power  of 
the  French.  The  head  being  now  lost,  the 
subordinate  bodies  began  rapidly  to  decline. 
In  several  of  the  German  cities  the  Lodges 
undertook  to  assume  the  name  and  exercise 
the  functions  of  Grand  Lodges;  but  these 
were  all  abolished  by  an  imperial  edict  in 
1731,  which  at  the  same  time  forbade  the  ad- 
ministration of  any  oath  of  secrecy,  and  trans- 
ferred to  the  government  alone  the  adjudica- 
tion of  all  disputes  among  the  Craft.  From 
this  time  we  lose  sight  of  any  national  organi- 
zation of  the  Freemasons  in  Germany  until 
the  restoration  of  the  Order,  in  the  eighteenth 
century,  through  the  English  Fraternity.* 
But  in  many  cities — as  in  Basle,  Zurich,  Ham- 
burg, Dantzic,  and  Strasburg — they  pre- 
served an  independent  existence  under  the 
statutes  of  1559,  although  they  lost  much  of 
the  profound  symbolical  knowledge  of  archi- 
tecture which  had  been  possessed  by  their 
predecessors. 

Before  leaving  these  German  Stone-Masons, 
it  is  worth  while  to  say  something  of  the  sym- 
bolism which  they  preserved  in  their  secret 
teachings.  They  made  much  use,  in  their 
architectural  plans,  of  mystical  numbers,  and 
among  these  five,  seven,  and  nine  were  espe- 
cially prominent.  Among  colors,  gold  and 
blue  and  white  possessed  symbolic  meanings. 
The  foot  rule,  the  compasses,  the  square,  and 
the  gavel,  with  some  other  implements  of  their 
art,  were  consecrated  with  a spiritual  significa- 
tion. The  east  was  considered  as  a sacred 
point;  and  many  allusions  were  made  to  Solo- 
mon’s Temple,  especially  to  the  pillars  of  the 
porch,  ^ representations  of  which  are  to  be 
found  in  several  of  the  cathedrals. 

In  France  the  history  of  the  Free  Stone- 
Masons  was  similar  to  that  of  their  German 
brethren.  Originating,  like  them,  from  the 
cloisters,  and  from  the  employment  of  lay- 
men by  the  monkish  architects,  they  asso- 
ciated themselves  together  as  a brotherhood 
superior  to  the  ordinary  stone-masons.  The 
connection  between  the  Masons  of  France  and 
the  Roman  Colleges  of  Builders  was  more  inti- 
mate and  direct  than  that  of  the  Germans, 
because  of  the  early  and  very  general  occupa- 
tion of  Gaul  by  the  Roman  legions:  but  the 
French  organization  did  not  materially  differ 
from  the  German.  Protected  by  popes  and 
princes,  the  Masons  were  engaged,  under 
ecclesiastical  patronage,  in  the  construction  of 
religious  edifices.  In  France  there  was  also  a 
peculiar  association,  the  Pontifices,  or  Bridge 
Builders,  closely  connected  in  design  and  char- 
acter with  the  Masonic  Fraternity,  and  the 
memory  of  which  is  still  preserved  in  the  name 
of  one  of  the  degrees  of  the  Scottish  Rite,  that 


*T'iius  we  see  that  the  great  order  of  the 
Steinmetzen  of  Germany  took  no  part  in  the 
formation  of  the  Speculative  Freemasons. 

[E.  E.  C.] 


of  “Grand  Pontiff.”  The  principal  seat  of 
the  French  Stone-Masonry  was  in  Lombardy, 
whence  the  Lodges  were  disseminated  over  the 
kingdom,  a fact  which  is  thus  accounted  for  by 
Mr.  Hope : “ Among  the  arts  exercised  and  im- 
proved in  Lombardy,”  he  says,  “that  of  build- 
ing held  a pre-eminent  rank,  and  was  the  more 
important  because  the  want  of  those  ancient 
edifices  to  which  they  might  recur  for  materi- 
als already  wrought,  and  which  Rome  af- 
forded in  such  abundance,  made  the  archi- 
tects of  these  more  remote  regions  dependent 
on  their  own  skill  and  free  to  follow  their  own 
conceptions.”  But  in  the  beginning  of  the 
sixteenth  century,  the  necessity  for  their  em- 
ployment in  the  further  construction  of 
religious  edifices  having  ceased,  the  Fraternity 
began  to  decline,  and  the  Masonic  corpora- 
tions were  all  finally  dissolved,  with  those  of 
other  workmen,  by  Francis  I.,  in  1539.  Then 
originated  that  system  which  the  French  call 
Compagnonage,  a system  of  independent  gilds 
or  brotherhoods,  retaining  a principle  of  com- 
munity as  to  the  art  which  they  practised,  and 
with,  to  some  extent,  a secret  bond,  but  with- 
out elevated  notions  or  general  systematic 
organizations.  The  societies  of  Compagnons 
were,  indeed,  but  the  dSbris  of  the  Building 
Masons.  Masonry  ceased  to  exist  in  France 
as  a recognized  system  until  its  revival  in  the 
eighteenth  century. 

We  see,  then,  in  conclusion,  that  the  Stone- 
Masons — coming  partly  from  the  Roman  Col- 
leges of  Architects,  as  in  England,  in  Italy, 
and  in  France,  but  principally,  as  in  Ger- 
many, from  the  cloistered  brotherhoods  of 
monks — devoted  themselves  to  the  construc- 
tion of  religious  edifices.  They  consisted 
mainly  of  architects  and  skilful  operatives; 
but — as  they  were  controlled  by  the  highest 
principles  of  their  art,  were  in  possession  of 
important  professional  secrets,  were  actuated 
by  deep  sentiments  of  religious  devotion,  and 
had  united  with  themselves  in  their  labors 
men  of  learning,  wealth,  and  influence — to 
serve  as  a proud  distinction  between  them- 
selves and  the  ordinary  laborers  and  unedu- 
cated workmen,  many  of  whom  were  of  ser- 
vile condition. 

Subsequently,  in  the  beginning  of  the  eight- 
eenth century,  they  threw  off  the  operative 
element  of  their  institution,  and,  adopting  an 
entirely  speculative  character,  they  became 
the  Freemasons  of  the  present  day,  and  es- 
tablished on  an  imperishable  foundation  that 
sublime  Institution  which  presents  over  all  the 
habitable  earth  the  most  wonderful  system  of 
religious  and  moral  symbolism  that  the  world 
ever  saw. 

Stone,  Nicholas.  See  Stone  Manuscript. 

Stone  of  Foundation.  The  Stone  of 
Foundation  constitutes  one  of  the  most  im- 
portant and  abstruse  of  all  the  symbols  of 
Freemasonry.  It  is  referred  to  in  numerous 
legends  and  traditions  not  only  of  the  Free- 
masons, but  also  of  the  Jewish  Rabbis,  the 
Talmudic  writers,  and  even  the  Mussulman 
doctors.  Many  of  these,  it  must  be  confessed, 
are  apparently  puerile  and  absurd;  but  most 


STONE 


STONE 


723 


of  them,  and  especially  the  Masonic  ones,  are 
deeply  interesting  in  their  allegorical  significa- 
tion. 

The  Stone  of  Foundation  is,  properly  speak- 
ing, a symbol  of  the  higher  degrees.  It  makes 
its  first  appearance  in  the  Royal  Arch,  and 
forms  indeed  the  most  important  symbol  of 
that  de^ee.  But  it  is  so  intimately  con- 
nected, in  its  legendary  history,  with  the  con- 
struction of  the  Solomonic  Temple,  that  it 
must  be  considered  as  a part  of  Ancient  Craft 
Masonry,  although  he  who  confines  the  range 
of  his  investigations  to  the  first  three  degrees 
will  have  no  means,  within  that  narrow  limit, 
of  properly  appreciating  the  symbolism  of  the 
Stone  of  Foundation. 

As  preliminary  to  the  inquiry,  it  is  neces- 
sary to  distinguish  the  Stone  of  Foundation, 
both  in  its  symbolism  and  its  legendary  his- 
tory, from  other  stones  which  play  an  impor- 
tant part  in  the  Masonic  ritual,  but  which  are 
entirely  distinct  from  it.  Such  are  the  corner- 
stone, which  was  always  placed  in  the  north- 
east corner  of  the  building  about  to  be  erected, 
and  to  which  such  a beautiful  reference  is 
made  in  the  ceremonies  of  the  First  Degree; 
or  the  keystone,  which  constitutes  an  interest- 
ing part  of  the  Mark  Master’s  Degree;  or, 
lastly,  the  cape-stone,  upon  which  all  the  ritual 
of  the  Most  Excellent  ^ Master’s  Degree  is 
founded.  There  are  all,  in  their  proper  places, 
highly  interesting  and  instructive  symbols,  but 
have  no  connection  whatever  with  the  Stone 
of  Foundation,  whose  symbolism  it  is  our  pres- 
ent object  to  discuss.  Nor,  although  the 
Stone  of  Foundation  is  said,  for  peculiar  rea- 
sons, to  have  been  of  a cubical  form,  must  it  be 
confounded  with  that  stone  called  by  the  con- 
tinental Masons  the  cubical  stone — the  pierre 
cuhique  of  the  French  and  the  cuhik  stein  of 
the  German  Masons  but  which  in  the  Enghsh 
system  is  known  as  the  perfect  ashlar. 

The  Stone  of  Foundation  has  a legendary 
history  and  a symbolic  signification  which  are 
peculiar  to  itself,  and  which  differ  from  the 
history  and  meaning  which  belong  to  these 
other  stones.  I propose  first  to  define  this 
Masonic  Stone  of  Foundation,  then  to  collate 
the  legends  which  refer  to  it,  and  afterward 
to  investigate  its  significance  as  a symbol. 
To  the  Mason  who  takes  a pleasure  in  the 
study  of  the  mysteries  of  his  Institution,  the 
investigation  cannot  fail  to  be  interesting,  if 
it  is  conducted  with  any  ability. 

But  in  the  very  beginning,  as  a necessary 
preliminary  to  any  investigation  of  this  kind, 
it  must  be  distinctly  understood  that  all  that 
is  said  of  this  Stone  of  Foundation  in  Masonry 
is  to  be  strictly  taken  in  a naythical  or  alle- 
gorical sense.  Dr.  Oliver,  while  undoubtedly 
himself  knowing  that  it  was  simply  a S3Tiiboi, 
has  written  loosely  of  it  as  though  it  were  a 
substantial  reality;  and  hence,  if  the  passages 
in  his  Historical  Ixindmarks,  and  in  his  other 
works  which  refer  to  this  celebrated  stone,  are 
accepted  by  his  readers  in  a hteral  sense,  they 
will  present  absurdities  and  puerilities  which 
would  not  occur  if  the  Stone  of  Foundation 
was  received,  as  it  really  is,  as  a myth  convey- 


ing a most  profound  and  beautiful  symbolism. 
It  is  as  such  that  it  is  to  be  treated  here;  and, 
therefore,  if  a legend  is  recited  or  a tradition 
related,  the  reader  is  requested  on  every  occa- 
sion to  suppose  that  such  legend  or  tradition 
is  not  intended  as  the  recital  or  relation  of 
what  is  deemed  a fact  in  Masonic  history,  but 
to  wait  with  patience  for  the  development  of 
the  symbolism  which  it  conve3'^s.  Read  in  this 
spirit,  as  all  the  legends  of  Masonry  should  be 
read,  the  legend  of  the  Stone  of  Foundation 
becomes  one  of  the  most  important  and  inter- 
esting of  all  the  Masonic  symbols. 

The  Stone  of  Foundation  is  supposed,  by 
the  theory  which  establishes  it,  to  have  been  a 
stone  placed  at  one  time  within  the  founda- 
tions of  the  Temple  of  Solomon,  and  after- 
ward, during  the  building  of  the  second  Tem- 
ple, transported  to  the  Holy  of  Holies.  It 
was  in  form  a perfect  cube,  and  had  inscribed 
upon  its  upper  face,  within  a delta  or  triangle, 
the  sacred  Tetragrammaton,  or  ineffable  name 
of  God.  Oliver,  speaking  with  the  solemnity 
of  an  historian,  says  that  Solomon  thought  that 
he  had  rendered  the  house  of  God  worthy,  so 
far  as  human  adornment  could  effect,  for  the 
dwelhngof  God,  “when  he  had  placed  the  cele- 
brated Stone  of  Foundation,  on  which  the 
sacred  name  was  mystically  engraven,  with 
solemn  ceremonies,  in  that  sacred  depository 
on  Mount  Moriah,  along  with  the  foundations 
of  Dan  and  Asher,  the  centre  of  the  Most 
Holy  Place,  where  the  ark  was  overshadowed 
by  the  shekinah  of  God.”  The  Hebrew  Tal- 
mudists, who  thought  as  much  of  this  stone, 
and  had  as  many  legends  concerning  it,  as  the 
Masonic  Talmudists,  called  it  ehen  shatijah,  or 
“Stone  of  Foundation,”  because,  as  they  said, 
it  had  been  laid  by  Jehovah  as  the  foundation 
of  the  world,  and  hence  the  apocryphal  Book 
of  Enoch  speaks  of  the  “stone  which  supports 
the  corners  of  the  earth.” 

This  idea  of  a foundation-stone  of  the  world 
was  most  probably  derived  from  that  magnifi- 
cent passage  of  the  Book  of  Job  (ch.  xxxviii. 
V.  4-7)  in  which  the  Almighty  demands  of 
Job, 

“Where  wast  thou,  when  I laid  the  foundation 
of  the  earth? 

Declare,  since  thou  hast  such  knowledge! 

Who  fixed  its  dimensions,  since  thou  knowest! 
Or  who  stretched  out  the  line  upon  it? 

Upon  what  were  its  foundations  fixed? 

And  who  laid  its  corner-stone, 

When  the  morning  stars  sang  together, 

And  all  the  sons  of  God  shouted  for  joy?” 

Noyes,  whose  translation  I have  adopted  as 
not  materially  differing  from  the  common 
version,  but  far  more  poetical  and  more  in  the 
strain  of  the  original,  thus  explains  the  allu- 
sions to  the  foundation-stone:  “It  was  the  cus- 
tom to  celebrate  the  laying  of  the  corner- 
stone of  an  important  building  with  music, 
songs,  shouting,  etc.  Hence  the  morning 
stars  are  represented  as  celebrating  the  laying 
of  the  corner-stone  of  the  earth.” 

Upon  this  meager  statement  has  been  ac- 
cumulated more  traditions  than  appertain  to 
any  other  Masonic  symbol.  The  Rabbis,  as 


724 


STONE 


STONE 


has  already  been  intimated,  divide  the  glory 
of  these  apocryphal  histories  with  the  Ma- 
sons; indeed,  there  is  good  reason  for  a sus- 
picion that  nearly  all  the  Masonic  legends  owe 
their  first  existence  to  the  imaginative  genius 
of  the  writers  of  the  Jewish  Talmud.  But 
there  is  this  difference  between  the  Hebrew 
and  the  Masonic  traditions:  that  the  Tal- 
mudic scholar  recited  them  as  truthful  his- 
tories, and  swallowed,  in  one  gulp  of  faith,  all 
their  impossibilities  and  anachronisms;  while 
the  Masonic  scholar  has  received  them  as  alle- 
gories, whose  value  is  not  in  the  facts,  but  in 
the  sentiments  which  they  convey. 

With  this  understanding  of  their  meaning, 
let  us  proceed  to  a collation  of  these  legends. 

In  that  blasphemous  work,  the  Toldoth 
Jeshu,  or  Life  of  Jesus,  written,  it  is  supposed, 
in  the  thirteenth  or  fourteenth  century,  we 
find  the  following  account  of  this  wonderful 
stone : 

“At  that  time  [the  time  of  Jesus]  there  was 
in  the  House  of  the  Sanctuary  [that  is,  the  Tem- 
ple] a stone  of  foundation,  which  is  the  very 
stone  that  our  father  Jacob  anointed  with  oil, 
as  it  is  described  in  the  twenty-eighth  chapter 
of  the  Book  of  Genesis.  On  that  stone  the  let- 
ters of  the Tetragrammaton were  inscribed,and 
whosoever  of  the  Israelites  should  learn  that 
name  would  be  able  to  master  the  world.  To 
prevent,  therefore,  any  one  from  learning  these 
letters,  two  iron  dogs  were  placed  upon  two 
columns  in  front  of  the  Sanctuary.  If  any 
person,  having  acquired  the  knowledge  of 
these  letters,  desired  to  depart  from  the  Sanc- 
tuary, the  barking  of  the  dogs,  by  magical 
power,  inspired  so  much  fear  that  he  suddenly 
forgot  what  he  had  acquired.” 

This  passage  is  cited  by  the  learned  Bux- 
torf  in  his  Lexicon  Talmudicum;  but  in  my 
copy  of  the  Toldoth  Jeshu,  I find  another  pas- 
sage, which  gives  some  additional  particulars, 
in  the  following  words: 

“At  that  time  there  was  in  the  Temple  the 
ineffable  name  of  God,  inscribed  upon  the 
Stone  of  Foundation.  For  when  King  David 
was  digging  the  foundation  for  the  Temple,  he 
found  in  the  depths  of  the  excavation  a certain 
stone  on  which  the  name  of  God  was  inscribed. 
This  stone  he  removed  and  deposited  it  in  the 
Holy  of  Hohes.” 

The  same  puerile  story  of  the  barking  dogs 
is  repeated  still  more  at  length.  It  is  not  per- 
tinent to  the  present  inquiry,  but  it  may  be 
stated,  as  a mere  matter  of  curious  informa- 
tion, that  this  scandalous  book,  which  is 
throughout  a blasphemous  defamation  of  our 
Savior,  proceeds  to  say,  that  he  cunningly  ob- 
tained a knowledge  of  the  Tetragrammaton 
from  the  Stone  of  Foundation,  and  by  its  mys- 
tical influence  was  enabled  to  perform  his 
miracles. 

The  Masonic  legends  of  the  Stone  of  Foun- 
dation, based  on  these  and  other  rabbinical 
reveries,  are  of  the  most  extraordinary  char- 
acter, if  they  are  to  be  viewed  as  histories,  but 
readily  reconcilable  with  sound  sense,  if  looked 
at  only  in  the  light  of  allegories.  They  pre- 
sent an  uninterrupted  succession  of  events. 


in  which  the  Stone  of  Foundation  takes  a 
prominent  part,  from  Adam  to  Solomon,  and 
from  Solomon  to  Zerubbabel. 

Thus,  the  first  of  these  legends,  in  order  of 
time,  relates  that  the  Stone  of  Foundation  was 
possessed  by  Adam  while  in  the  Garden  of 
Eden;  that  he  used  it  as  an  altar,  and  so  rev- 
erenced it  that,  on  his  expulsion  from  Para- 
dise, he  carried  it  with  him  into  the  world  in 
which  he  and  his  descendants  were  afterward 
to  earn  their  bread  by  the  sweat  of  their  brow. 

Another  legend  informs  us  that  from  Adam 
the  Stone  of  Foundation  descended  to  Seth. 
From  Seth  it  passed  by  regular  succession  to 
Noah,  who  took  it  with  him  into  the  ark,  and 
after  the  subsidence  of  the  deluge  made  on 
it  his  first  thank-offering.  Noah  left  it  on 
Mount  Ararat,  where  it  was  subsequently 
found  by  Abraham,  who  removed  it,  and  con- 
stantly used  it  as  an  altar  of  sacrifice.  His 
grandson  Jacob  took  it  with  him  when  he  fied 
to  his  uncle  Laban  in  Mesopotamia,  and  used 
it  as  a pillow  when,  in  the  vicinity  of  Luz,  he 
had  his  celebrated  vision. 

Here  there  is  a sudden  interruption  in  the 
legendary  history  of  the  stone,  and  we  have  no 
means  of  conjecturing  how  it  passed  from  the 
possession  of  Jacob  into  that  of  Solomon. 
Moses,  it  is  true,  is  said  to  have  taken  it  with 
him  out  of  Egypt  at  the  time  of  the  exodus, 
and  thus  it  may  have  finally  reached  Jerusa* 
lem.  Dr.  Adam  Clarke  repeats,  what  he  very 
properly  calls  “a  foolish  tradition,”  that  the 
stone  on  which  Jacob  rested  his  head  was  after- 
ward brought  to  Jerusalem,  thence  carried 
after  a long  lapse  of  time  to  Spain,  from  Spain 
to  Ireland,  and  from  Ireland  to  Scotland, 
where  it  was  used  as  a seat  on  which  the  kings 
of  Scotland  sat  to  be  crowned.  Edward  I., 
we  know,  brought  a stone  to  which  this  legend 
is  attached  from  Scotland  to  Westminster 
Abbey,  where,  under  the  name  of  Jacob’s  Pil- 
low, it  still  remains,  and  is  always  placed  under 
the  chair  upon  which  the  British  sovereign  sits 
to  be  crowned ; because  there  is  an  old  distich 
which  declares  that  wherever  this  stone  is 
found  the  Scottish  kings  shall  reign. 

But  this  Scottish  tradition  would  take  the 
Stone  of  Foundation  away  from  all  its  Masonic 
connections,  and  therefore  it  is  rejected  as  a 
Masonic  legend. 

The  legends  just  related  are  in  many  re- 
spects contradictory  and  unsatisfactory,  and 
another  series,  equally  as  old,  is  now  very 
generally  adopted  by  Masonic  scholars  as 
much  better  suited  to  the  symbolism  by  which 
all  these  legends  are  explained. 

This  series  of  legends  commences  with  the 
patriarch  Enoch,  who  is  supposed  to  have 
been  the  first 'consecrator  of  the  Stone  of 
Foundation.  The  legend  of  Enoch  is  so  in- 
teresting and  important  in  this  connection  as 
to  excuse  its  repetition  in  the  present  work. 

The  legend  in  full  is  as  follows:  Enoch, 
under  the  inspiration  of  the  Most  High,  and 
in  obedience  to  the  instructions  which  he  had 
received  in  a vision,  built  a temple  under- 
ground on  Mount  Moriah,  and  dedicated  it  to 
God.  His  son,  Methuselah,  constructed  the 


STONE 


STONE 


725 


building,  although  he  was  not  acquainted  with 
his  father’s  motives  for  the  erection.  This 
temple  consisted  of  nine  vaults,  situated  per- 
pendicularly beneath  each  other,  and  com- 
municating by  apertures  left  in  each  vault. 

Enoch  then  caused  a triangular  plate  of 
gold  to  be  made,  each  side  of  which  was  a cubit 
long;  he  enriched  it  with  the  most  precious 
stones,  and  encrusted  the  plate  upon  a stone 
of  agate  of  the  same  form.  On  the  plate  he 
engraved  the  true  name  of  God,  or  the  Tetra- 
grammaton,  and  placing  it  on  a cubical  stone, 
known  thereafter  as  the  Stone  of  Foundation, 
he  deposited  the  whole  within  the  lowest  arch. 

When  this  subterranean  building  was  com- 
pleted, he  made  a door  of  stone,  and  attaching 
to  it  a ring  of  iron,  by  which  it  might  be  oc- 
casionally raised,  he  placed  it  over  the  opening 
of  the  uppermost  arch,  and  so  covered  it  that 
the  aperture  could  not  be  discovered.  Enoch, 
himself,  was  permitted  to  enter  it  but  once 
a year;  and  on  the  deaths  of  Enoch,  Methuse- 
lah, and  Lamech,  and  the  destruction  of  the 
world  by  the  deluge,  all  knowledge  of  the  vault 
or  subterranean  temple  and  of  the  Stone  of 
Foundation,  with  the  sacred  and  ineffable 
name  inscribed  upon  it,  was  lost  for  ages  to  the 
world. 

At  the  building  of  the  first  Temple  of  Jeru- 
salem, the  Stone  of  Foundation  again  makes 
its  appearance.  Reference  has  already  been 
made  to  the  Jewish  tradition  that  David, 
when  digging  the  foundations  of  the  Temple, 
found  in  the  excavation  which  he  was  making 
a certain  stone,  on  which  the  ineffable  name  of 
God  was  inscribed,  and  which  stone  he  is  said 
to  have  removed  and  deposited  in  the  Holy 
of  Holies.  That  King  David  laid  the  founda- 
tions of  the  Temple  upon  which  the  super- 
structure was  subsequently  erected  by  Solo- 
mon, is  a favorite  theory  of  the  legend-mongers 
of  the  Talmud. 

The  Masonic  tradition  is  substantially  the 
same  as  the  Jewish,  but  it  substitutes  Solo- 
mon for  David,  thereby  giving  a greater  air 
of  probabihty  to  the  narrative,  and  it  sup- 
poses that  the  stone  thus  discovered  by  Solo- 
mon was  the  identical  one  that  had  been  de- 
posited in  his  secret  vault  by  Enoch.  This 
Stone  of  Foundation,  the  tradition  states,  was 
subsequently  removed  by  King  Solomon  and, 
for  wise  purposes,  deposited  in  a secret  and 
safer  place. 

In  this  the  Masonic  tradition  again  agrees 
with  the  Jewish,  for  we  find  in  the  third  chap- 
ter of  the  Treatise  on  the  Temple,  the  following 
narrative : 

“ There  was  a stone  in  the  Holy  of  Holies, 
on  its  west  side,  on  which  was  placed  the  ark 
of  the  covenant,  and  before  the  pot  of  manna 
and  Aaron’s  rod.  But  when  Solomon  had 
built  the  Temple,  and  foresaw  that  it  was  at 
some  future  time  to  be  destroyed,  he  con- 
structed a deep  and  winding  vault  under 
ground,  for  the  purpose  of  concealing  the  ark, 
wherein  Josiah  afterwards,  as  we  learn  in  the 
Second  Book  of  Chronicles,  xxxv.  3,  deposited 
it  with  the  pot  of  manna,  the  rod  of  Aaron, 
and  the  oil  of  anointing.” 


The  Talmudical  book  Yoma  gives  the  same 
tradition,  and  says  that  “the  ark  of  the  cove- 
nant was  placed  in  the  cemtre  of  the  Holy  of 
Hohes,  upon  a stone  rising  three  fingers’ 
breadth  above  the  floor,  to  be  as  it  were  a 
pedestal  for  it.”  This  stone,  says  Prideaux, 
in  his  Old  and  New  Testament  Connected  (vol.  i., 
p.  148),  “the  Rabbins  call  the  Stone  of  Foun- 
dation, and  give  us  a great  deal  of  trash  about 
it.” 

There  is  much  controversy  as  to  the  ques- 
tion of  the  existence  of  any  ark  in  the  second 
Temple.  Some  .of  the  Jewish  writers  assert 
that  a new  one  was  made;  others  that  the  old 
one  was  found  where  it  had  been  concealed  by 
Solomon;  and  others  again  contend  that  there 
was  no  ark  at  aU  in  the  temple  of  Zerubbabel, 
but  that  its  place  was  supplied  by  the  Stone 
of  Foundation  on  which  it  had  originally 
rested. 

Royal  Arch  Masons  well  know  how  all  these 
traditions  are  sought  to  be  reconciled  by  the 
Masonic  legend,  in  which  the  substitute  ark 
and  the  Stone  of  Foundation  play  so  im- 
portant a part. 

In  the  Thirteenth  Degree  of  the  Ancient 
and  Accepted  Rite,  the  Stone  of  Foundation 
is  conspicuous  as  the  resting-place  of  the 
sacred  delta. 

In  the  Royal  Arch  and  Select  Master’s  de- 
grees of  the  American  Rite,  the  Stone  of  Foun- 
dation constitutes  the  most  important  part  of 
the  ritual.  In  both  of  these  it  is  the  recep- 
tacle of  the  ark,  on  which  the  ineffable  name  is 
inscribed. 

Lee,  in  his  Temple  of  Solomon,  has  devoted  a 
chapter  to  this  Stone  of  Foundation,  and  thus 
recapitulates  the  Talmudic  and  Rabbinical 
traditions  on  the  subject: 

“Vain  and  futilous  are  the  feverish  dreams 
of  the  ancient  Rabbins  concerning  the  Foun- 
dation-Stone of  the  Temple.  Some  assert 
that  God  placed  this  stone  in  the  centre  of  the 
world,  for  a future  basis  and  settled  consist- 
ency for  the  earth  to  rest  upon.  Others  held 
this  stone  to  be  the  first  matter  out  of  which 
all  the  beautiful  visible  beings  of  the  world 
have  been  hewn  forth  and  produced  to  light. 
Others  relate  that  this  was  the  very  same 
stone  laid  by  Jacob  for  a pillow  under  his 
head,  in  that  night  when  he  dreamed  of  an 
angelic  vision  at  Bethel,  and  afterwards 
anointed  and  consecrated  it  to  God.  Which 
when  Solomon  had  found  (no  doubt  by  forged 
revelation  or  some  tedious  search  like  another 
Rabbi  Selemoh)  he  durst  not  but  lay  it 
sure,  as  the  principal  Foundation-Stone  of 
the  Temple.  Nay,  they  say  further,  he 
caused  to  be  engraved  upon  it  the  Tetragram- 
maton,  or  the  ineffable  name  of  Jehovah.” 

It  will  be  seen  that  the  Masonic  traditions 
on  the  subject  of  the  Stone  of  Foundation 
do  not  differ  very  materially  from  these  Rab- 
binical ones,  although  they  add  a few  ad- 
ditional circumstances. 

In  the  Masonic  legend,  the  Foundation- 
Stone  first  makes  its  appearance,  as  we  have 
already  said,  in  the  days  of  Enoch,  who 
placed  it  in  the  bowels  of  Mount  Moriah. 


726 


STONE 


STONE 


There  it  was  subsequently  discovered  by 
King  Solomon,  who  deposited  it  in  a crypt 
of  the  first  Temple,  where  it  remained  con- 
cealed until  the  foundations  of  the  second 
Temple  were  laid,  when  it  was  discovered 
and  removed  to  the  Holy  of  Holies.  But 
the  most  important  point  of  the  legend  of 
the  Stone  of  Foundation  is  its  intimate 
and  constant  connection  with  the  Tetra- 
grammaton  or  ineffable  name.  It  is  this 
name,  inscribed  upon  it  within  the  sacred 
and  symbolic  delta,  that  gives  to  the  stone 
all  its  Masonic  value  and  significance.  It  is 
upon  this  fact,  that  it  was  so  inscribed,  that 
its  whole  symbolism  depends. 

Looking  at  these  traditions  in  anything 
like  the  light  of  historical  narratives,  we 
are  compelled  to  consider  them,  to  use  the 
plain  language  of  Lee,  “but  as  so  many 
idle  and  absurd  conceits.”  We  must  go 
behind  the  legend,  which  we  acknowledge 
at  once  to  be  only  an  allegory,  and  study 
its  symbolism. 

The  following  facts  can,  I think,  be  readily 
established  from  history.  First,  that  there 
was  a very  general  prevalence  among  the 
earliest  nations  of  antiquity  of  the  worship 
of  stones  as  the  representatives  of  Deity; 
secondly,  that  in  almost  every  ancient  temple 
there  was  a legend  of  a sacred  or  mystical 
stone;  thirdly,  that  this  legend  is  found  in  the 
Masonic  system;  and  lastly,  that  the  mystical 
stone  there  has  received  the  name  of  the 
“Stone  of  Foundation.” 

Now,  as  in  all  the  other  systems  the 
stone  is  admitted  to  be  symbolic,  and  the 
traditions  connected  with  it  mystical,  we 
are  compelled  to  assume  the  same  predi- 
cates of  the  Masonic  stone.  It,  too,  is  sym- 
bolic, and  its  legend  a myth  or  an  allegory. 

Of  the  fable,  myth,  or  allegory,  Bailly 
has  said  that,  “subordinate  to  history  and 
philosophy,  it  only  deceives  that  it  may  the 
better  instruct  us.  Faithful  in  preserving 
the  realities  which  are  confided  to  it,  it 
covers  with  its  seductive  envelop  the  les- 
sons of  the  one  and  the  truths  of  the  other.” 
It  is  from  this  standpoint  that  we  are  to 
view  the  allegory  of  the  Stone  of  Founda- 
tion, as  developed  in  one  of  the  most  in- 
teresting and  important  symbols  of  Ma- 
sonry. 

The  fact  that  the  mystical  stone  in  all 
the  ancient  religions  was  a symbol  of  the 
Deity,  leads  us  necessarily  to  the  conclu- 
sion that  the  Stone  of  Foundation  was  also 
a symbol  of  Deity.  And  this  symbolic  idea 
is  strengthened  by  the  Tetragrammaton,  or 
sacred  name  of  God,  that  was  inscribed 
upon  it.  This  ineffable  name  sanctifies  the 
stone  upon  which  it  is  engraved  as  the  sym- 
bol of  the  Grand  Architect.  It  takes  from 
it  its  heathen  signification  as  an  idol,  and 
consecrates  it  to  the  worship  of  the  true 
God. 

The  predominant  idea  of  the  Deity,  in 
the  Masonic  system,  connects  him  with  his 
creative  and  formative  power.  God  is  to 
the  Freemason  Al  Gabil,  as  the  Arabians 


called  him,  that  is.  The  Builder;  or,  as  ex- 
pressed in  his  Masonic  title,  the  Grand 
Architect  of  the  Universe^  by  common  con- 
sent abbreviated  in  the  formula  G A O T U. 
Now,  it  is  evident  that  no  symbol  could  so 
appropriately  suit  him  in  this  character  as 
the  Stone  of  Foundation,  upon  which  he 
is  allegorically  supposed  to  have  erected  his 
world.  Such  a symbol  closely  connects  the 
creative  work  of  God,  as  a pattern  and  ex- 
emplar, with  the  workman’s  erection  of  his 
temporal  building  on  a similar  foundation- 
stone. 

But  this  Masonic  idea  is  still  further  to 
be  extended.  The  great  object  of  all  Ma- 
sonic labor  is  Divine  truth.  The  search  for 
the  lost  word  is  the  search  for  truth.  But 
Divine  truth  is  a term  synonymous  with 
God.  The  ineffable  name  is  a symbol  of 
truth,  because  God,  and  God  alone,  is  truth. 
It  is  properly  a Scriptural  idea.  The  Book 
of  Psalms  abounds  with  this  sentiment. 
Thus  it  is  said  that  the  truth  of  the  Lord 
“reacheth  unto  the  clouds,”  and  that  “his 
truth  endureth  unto  all  generations.”  If, 
then,  God  is  truth,  and  the  Stone  of  Founda- 
tion is  the  Masonic  symbol  of  God,  it  follows 
that  it  must  also  be  the  symbol  of  Divine 
truth. 

When  we  have  arrived  at  this  point  in 
our  speculations,  we  are  ready  to  show  how 
all  the  myths  and  legends  of  the  Stone  of 
Foundation  may  be  rationally  explained  as 
parts  of  that  beautiful  “science  of  moral- 
ity, veiled  in  allegory  and  illustrated  by 
symbols,”  which  is  the  acknowledged  defi- 
nition of  Freemasonry. 

In  the  Masonic  system  there  are  two  tem- 
ples: the  first  temple,  in  which  the  degrees 
of  Ancient  Craft  Masonry  are  concerned, 
and  the  second  temple,  with  which  the 
higher  degrees,  and  especially  the  Royal 
Arch,  are  related.  The  first  temple  is  sym- 
bolic of  the  present  life;  the  second  temple 
is  symbolic  of  the  life  to  come.  The  first 
temple,  the  present  life,  must  be  destroyed; 
on  its  foundations  the  second  temple,  the 
life  eternal,  must  be  built. 

But  the  mystical  stone  was  placed  by 
King  Solomon  in  the  foundations  of  the 
first  Temple.  That  is  to  say,  the  first  tem- 
ple of  our  present  life  must  be  built  on  the 
sure  foundation  of  Divine  truth,  “for  other 
foundation  can  no  man  lay.” 

But  although  the  present  life  is  necessarily 
built  upon  the  foundation  of  truth,  yet  we 
never  thoroughly  attain  it  in  this  sublunary 
sphere.  The  Foundation-Stone  is  concealed 
in  the  first  temple,  and  the  Master  Mason 
knows  it  not.  He  has  not  the  true  word. 
He  receives  only  a substitute. 

But  in  the  second  temple  of  the  future  life, 
we  have  passed  from  the  grave  which  had 
been  the  end  of  our  labors  in  the  first.  We 
have  removed  the  rubbish,  and  have  found 
that  Stone  of  Foundation  which  had  been 
hitherto  concealed  from  our  eyes.  We  now 
throw  aside  the  substitute  for  truth  which 
had  contented  us  in  the  former  temple,  and 


STONE 


STONE-WORSHIP  727 


the  brilliant  effulgence  of  the  Tetragramma- 
ton  and  the  Stone  of  Foundation  are  discov- 
ered, and  thenceforth  we  are  the  possessors 
of  the  true  word — of  Divine  truth.  And  in 
this  way,  the  Stone  of  Foundation,  or  Divine 
truth,  concealed  in  the  first  temple,  but  dis- 
covered and  brought  to  light  in  the  second, 
will  explain  that  passage  of  the  Apostle: 
‘‘For  now  we  see  through  a glass  darkly; 
but  then,  face  to  face:  now  I know  in  part; 
but  then  I shall  know  face  to  face.’' 

And  so  the  result  of  this  inquiry  is,  that 
the  Masonic  Stone  of  Foundation  is  a sym- 
bol of  Divine  truth,  upon  which  all  specula- 
tive Masonry  is  built,  and  the  legends  and 
traditions  which  refer  to  it  are  intended  to 
describe,  in  an  allegorical  way,  the  progress 
of  truth  in  the  soul,  the  search  for  which  is 
a Mason’s  labor,  and  the  discovery  of  which 
is  his  reward. 

Stone  Pavement.  Oliver  says  that,  in 
the  English  system,  “the  stone  pavement 
is  a figurative  appendage  to  a Master  Ma- 
sons’ Lodge,  and,  like  that  of  the  Most 
Holy  Place  in  the  Temple,  is  for  the  High 
Priest  to  walk  on.”  This  is  not  recognized 
in  the  American  system,  where  the  stone 
or  mosaic  pavement  is  appropriated  to  the 
Entered  Apprentice’s  Degree. 

Stone,  Rejected.  St.  Matthew  records 
(xxi.  42)  that  our  Lord  said  to  the  chief 
priests  and  elders,  “Did  ye  never  read  in  the 
Scriptures,  The  stone  which  the  builders 
rejected,  the  same  is  become  the  head  of  the 
corner?”  Commenting  on  this.  Dr.  Adam 
Clarke  says:  “It  is  an  expression  borrowed 
from  masons,  who,  finding  a stone  which, 
being  tried  in  a particular  place,  and  appear- 
ing improper  for  it,  is  throv/n  aside  and 
another  taken;  however,  at  last,  it  may 
happen  that  the  very  stone  which  had  been 
before  rejected  may  be  found  the  most  suitable 
as  the  head  stone  of  the  corner.”  This  is 
precisely  the  symbolism  of  the  Mark  Master 
or  Fourth  Degree  of  the  American  Rite, 
where  the  rejected  stone  is  suggested  to  the 
neophyte  “as  a consolation  under  all  the 
frowns  of  fortune,  and  as  an  encouragement 
to  hope  for  better  prospects.”  Bro.  G.  F. 
Yates  says  that  the  symbolism  of  the  rejected 
stone  in  the  present  Mark  Degree  is  not  in  the 
original  Master  Mark  Mason’s  Degree,  out 
of  which  Webb  manufactured  his  ritual, 
but  was  introduced  by  him  from  some  other 
unknown  source. 

Stone-Squarers.  See  Gihlim.  ^ 

Stone,  White.  Among  the  ancient  Greeks 
and  Romans,  sentence  was  given  in  courts 
of  judicature  by  white  and  black  stones  or 
pebbles.  Those  who  were  in  favor  of  ac- 
quittal cast  a white  stone,  and  those  who 
were  for  condemning,  a black  one.  So,  too, 
in  popular  elections  a white  stone  was  de- 
posited by  those  who  were  favorable  to  the 
candidate,  and  a black  one  by  those  who 
wished  to  reject  him.  In  this  ancient  prac- 
tise we  find  the  origin  of  white  and  black 
balls  in  the  Masonic  ballot.  Hence,  too, 
the  white  stone  has  become  the  symbol 


of  absolution  in  judgment,  and  of  the  con- 
ferring of  honors  and  rewards.  The  white 
stone  with  the  new  name,  mentioned  in  the 
Mark  Master’s  Degree,  refers  to  the  key- 
stone. 

Stone,  William  Leete.  An  American 
journalist  and  writer,  who  was  born  in  the 
State  of  New  York  in  1792,  and  died  in  1844. 
He  was  the  author  of  several  literary  works, 
generally  of  a biographical  character.  But 
his  largest  work  was  Letters  on  Masonry  and 
anti-Masonry,  addressed  to  the  Hon.  John 
Quincy  Adayns,  New  York,  1832,  8vo,  pp.  566. 
This  was  one  of  the  productions  which  were 
indebted  for  their  appearance  to  the  anti- 
Masonic  excitement  that  prevailed  at  that 
time  in  this  country.  Although  free  from 
the  bitterness  of  tone  and  abusive  language 
which  characterized  most  of  the  contem- 
poraneous writings  of  the  anti-Masons,  it 
is,  as  an  argumentative  work,  discreditable 
to  the  critical  acumen  of  the  author.  It 
abounds  in  statements  made  without  au- 
thority and  unsustained  by  proofs,  while  its 
premises  being  in  most  instances  false,  its 
deductions  are  necessarily  illogical. 

Stone-Worship.  This  was,  perhaps, 
the  earliest  form  of  fetishism.  Before  the 
discovery  of  metals,  men  were  accustomed 
to  worship  unhewn  stones.  From  Chna, 
whom  Sanchoniathan  calls  “the  first  Phoe- 
nician,” the  Canaanites  learned  the  practise, 
the  influence  of  which  we  may  trace  in  the 
stone  pillar  erected  and  consecrated  by  Jacob. 
The  account  in  Genesis  xxviii.  18,  22,  is  that 
“Jacob  took  the  stone  that  he  had  put  for 
his  pillows  and  set  it  up  for  a pillar,  and  poured 
oil  upon  the  top  of  it;  and  he  called  the  name 
of  that  place  Bethel,  saying.  This  stone  which 
I have  set  for  a pillar  shall  be  God’s  house.” 
The  Israelites  were  repeatedly  commanded  to 
destroy  the  stone  idols  of  the  Canaanites, 
and  Moses  corrects  bis  own  people  when 
falling  into  this  species  of  idolatry. 

Various  theories  have  been  suggested  as 
to  the  origin  of  stone-worship.  Lord  Karnes’ 
theory  was  that  stones  erected  as  monuments 
of  the  dead  became  the  place  where  posterity 
paid  their  veneration  to  the  memory  of  the 
deceased,  and  that  the  monumental  stones  at 
length  became  objects  of  worship,  the  people 
having  lost  sight  of  the  emblematical  signifi- 
cation, which  was  not  readily  understood. 

Others  have  sought  to  find  the  origin  of 
stone-worship  in  the  stone  that  was  set  up 
and  anointed  by  Jacob  at  Bethel,  and  the 
tradition  of  which  had  extended  into  the 
heathen  nations  and  become  corrupted.  It 
is  certain  that  the  Phoenicians  worshiped 
sacred  stones  under  the  name  of  Boetylia, 
which  word  is  evidently  derived  from  the 
Hebrew  Bethel,  and  this  undoubtedly  gives 
some  appearance  of  probability  to  the  theory. 

But  a third  theory  supposes  that  the 
worship  of  stones  was  derived  from  the 
unskilfulness  of  the  primitive  sculptors, 
who,  unable  to  frame,  by  their  meager 
principles  of  plastic  art,  a true  image  of 
the  God  whom  they  adored,  were  content 


728  STONE-WORSHIP 


STONE-WORSHIP 


to  substitute  in  its  place  a rude  or  scarcely- 
polished  stone.  Hence  the  Greeks,  accord- 
ing to  Pausanias,  originally  used  unhewn 
stones  to  represent  their  deities,  thirty  of 
which,  that  historian  says,  he  saw  in  the 
city  of  Pharce.  These  stones  were  of  a 
cubical  form,  and,  as  the  greater  number 
of  them  were  dedicated  to  the  god  Hermes, 
or  Mercury,  they  received  the  generic  name 
of  Hermce.  Subsequently,  with  the  improve- 
ment of  the  plastic  art,  the  head  was  added. 

So  difficult,  indeed,  was  it,  in  even  the 
most  refined  era  of  Grecian  civilization,  for 
the  people  to  divest  themselves  of  the  in- 
fluences of  this  superstition,  that  Theo- 
phrastus characterizes  “the  superstitious 
man”  as  one  who  could  not  resist  the  im- 
pulse to  bow  to  those  mysterious  stones 
which  served  to  mark  the  confluence  of  the 
highways. 

One  of  these  consecrated  stones  was 
placed  before  the  door  of  almost  every 
house  in  Athens.  They  were  also  placed 
in  front  of  the  temples,  in  the  gymnasia  or 
schools,  in  libraries,  and  at  the  corners  of 
streets,  and  in  the  roads.  When  dedicated 
to  the  god  Terminus  they  were  used  as 
landmark,  and  placed  as  such  upon^  the 
concurrent  lines  of  neighboring  possessions. 

The  Thebans’  worshiped  Bacchus  under 
the  form  of  a rude,  square  stone. 

Arnobius  says  that  Cybele  was  represented 
by  a small  stone  of  a black  color.  Eusebius 
cites  Porphyry  as  saying  that  the  ancients 
represented  the  Deity  by  a black  stone, 
because  his  nature  is  obscure  and  inscrutable. 
The  reader  will  here  be  reminded  of  the  black 
stone,  Hadsjar  el  Aswad,  placed  in  the  south- 
west corner  of  the  Kaaba  at  Mecca,  which  was 
worshiped  by  the  ancient  Arabians,  and  is 
still  treated  with  religious  veneration  by  the 
modern  Mohammedans.  The  Mussulman 
priests,  however,  say  that  it  was  originally 
white,  and  of  such  surprising  splendor  that 
it  could  be  seen  at  the  distance  of  four  days’ 
journey,  but  that  it  has  been  blackened  by 
the  tears  of  pilgrims. 

The  Druids,  it  is  well  known,  had  no 
other  images  of  their  gods  but  cubical  or 
sometimes  columnar  stones,  of  which  To- 
land  gives  several  instances. 

The  Chaldeans  had  a sacred  stone,  which 
they  held  in  great  veneration,  under  the 
name  of  Mnizuris,  and  to  which  they  sacri- 
ficed for  the  purpose  of  evoking  the  Good 
Demon. 

Stone-worship  existed  among  the  early 
American  races.  Squier  quotes  Skinner  as 
asserting  that  the  Peruvians  used  to  setup 
rough  stones  in  their  fields  and  plantations, 
which  were  worshiped  as  protectors  of  their 
crops.  And  Gama  says  that  in  Mexico  the 
presiding  god  of  the  spring  was  often  repre- 
sented without  a human  body,  and  in  place 
thereof  a pilaster  or  square  column,  whose 
pedestal  was  covered  with  various  sculp- 
tures. 

Indeed,  so  universal  was  this  stone-wor- 
ship, that  Higgins,  in  his  Celtic  Druids^ 


says  that  “throughout  the  world  the  first 
object  of  idolatry  seems  to  have  been  a 
plain,  unwrought  stone,  placed  in  the  ground, 
as  an  emblem  of  the  generative  or  pro- 
creative  powers  of  nature.”  And  Bryant,  in 
his  Analysis  of  Ancient  Mythology,  asserts 
that  “there  is  in  every  oracular  temple  some 
legend  about  a stone.” 

Without  further  citations  of  examples 
from  the  religious  usages  of  antiquity,  it 
will,  I think,  be  conceded  that  the  cubical 
stone  formed  an  important  part  of  the  re- 
ligious worship  of  primitive  nations.  But 
Cudworth,  Bryant,  Faber,  and  all  other 
distinguished  writers  who  have  treated  the 
subject,  have  long  since  established  the 
theory  that  the  Pagan  religions  were  emi- 
nently symbolic.  Thus,  to  use  the  language 
of  Dudley,  the  pillar  or  stone  “was  adopted 
as  a symbol  of  strength  and  firmness — a sym- 
bol, also,  of  the  Divine  power,  and,  by  a 
ready  inference,  a symbol  or  idol  of  the  Deity 
himself.”  And  this  symbolism  is  con- 
firmed by  Phurnutus,  whom  Poland  quotes 
as  saying  that  the  god  Hermes  was  repre- 
sented without  hands  or  feet,  being  a cubical 
stone,  because  the  cubical  figure  betokened  his 
solidity  and  stability. 

The  influence  of  this  old  stone  worship, 
but  of  course  divested  of  its  idolatrous 
spirit,  and  developed  into  the  system  of 
symbolic  instruction,  is  to  be  found  in  Ma- 
sonry, where  the  reference  to  sacred  stones 
is  made  in  the  Foundation-Stone,  the  Cu- 
bical Stone,  the  Corner-Stone,  and  some 
other  symbols  of  a similar  character.  In- 
deed, the  stone  supplies  Masonic  science 
with  a very  important  and  diversified  sym- 
bolism. 

As  stone-worship  was  one  of  the  oldest 
of  the  deflections  from  the  pure  religion, 
so  it  was  one  of  the  last  to  be  abandoned. 
A decree  of  the  Council  of  Arles,  which  was 
held  in  the  year  452,  declares  that  “if,  in 
any  diocese,  any  infidel  either  lighted  torches 
or  worshipped  trees,  fountains,  or  stones, 
or  neglected  to  destroy  them,  he  should  be 
found  guilty  of  sacrilege.”  A similar  decree 
was  subsequently  issued  by  the  Council  of 
Tours  in  567,  that  of  Nantes  in  658,  and 
that  of  Toledo  in  681.  Charlemagne,  of 
France,  in  the  eighth  century,  and  Canute,  of 
England,  in  the  eleventh,  found  it  necessary 
to  execrate  and  forbid  the  worship  of  stones. 

Even  in  the  present  day,  the  worship  has 
not  been  altogether  abandoned,  but  still 
exists  in  some  remote  districts  of  Christen- 
dom. Scheffer,  in  his  Description  of  Lap- 
land  (cited  by  Mr.  Tennent,  in  Notes  and 
Queries,  1st  ser.,  v.  122),  says  that  in 
1673  the  Laplanders  worshiped  an  unhewn 
stone  found  upon  the  banks  of  lakes  and 
rivers,  and  which  they  called  “fcfed  Me 
juhmal,  that  is,  the  stone  god.”  Martin,  in 
his  Description  of  the  Western  Islands  (p. 
88),  says:  “There  is  a stone  set  up  near  a 
mile  to  the  south  of  St.  Columbus’s  church, 
about  eight  feet  high  and  two  broad.  It  ii 
called  by  the  natives  the  bowing  stone;  for 


STRASBURG 


STRASBURG 


729 


when  the  inhabitants  had  the  first  sight 
of  the  church,  they  set  up  this,  and  then 
bowed,  and  said  the  Lord^s  Prayer.”  He 
also  describes  several  other  stones  in  differ- 
ent parts  of  the  islands  which  were  objects 
of  veneration.  Finally,  in  a work  pubhshed 
about  twenty  years  ago  by  the  Earl  of 
Roden,  entitled  Progress  of  the  Reformation 
in  Ireland,  he  says  (p.  51),  that  at  Innis- 
kea,  an  island  off  the  coast  of  Mayo,  “a 
stone  carefully  wrapped  up  in  flannel  is 
brought  out  at  certain  periods  to  be  adored; 
and  when  a storm  arises,  this  god  is  suppli- 
cated to  send  a wreck  on  their  coasts.” 

Tennent,  to  whom  I am  indebted  for 
these  citations,  adds  another  from  Borlase, 
who,  in  his  Antiquities  of  Cornwall,  says 
(b.  iii.,  c.  ii.,  p.  162),  that  ‘‘after  Christi- 
anity took  place,  many  [in  Cornwall]  con- 
tinued to  worship  these  stones;  coming 
thither  with  lighted  torches,  and  praying 
for  safety  and  success.” 

It  is  more  than  probable  that  in  many 
remote  regions  of  Europe,  where  the  sun 
of  Christianity  has  only  darted  its  dimmest 
rays,  this  old  worship  of  sacred  stones  still 
remains. 

Strasburg,  Cathedral  of.  This  has 
always  been  considered  as  one  of  the  finest 
Gothic  buildings  in  Europe.  The  original 
cathedral  was  founded  in  504,  but  in  1007 
it  was  almost  completely  destroyed  by 
lightning.  The  present  edifice  was  begun  in 
1015  and  completed  in  1439.  The  cathedral 
of  Strasburg  is  very  closely  connected  with 
the  history  of  Masonry.  The  most  impor- 
tant association  of  master  builders,  says 
Stieghtz  (Fon  Altdeusch.  Bank.),  for  the 
culture  and  extension  of  German  art,  was  that 
which  took  place  at  Strasburg  under  Erwin 
von  Steinbach.  As  soon  as  this  architect  had 
undertaken  the  direction  of  the  works  at 
the  Strasburg  cathedral,  he  summoned  Ma- 
sons out  of  Germany  and  Italy,  and  formed 
with  them  a brotherhood.  Thence  hutten,  or 
Lodges,  were  scattered  over  Europe.  In 
1459,'on  April  25th,  says  the  Abb4  Grandidier, 
the  Masters  of  many  of  these  Lodges  assembled 
at  Ratisbon  and  drew  up  an  Act  of  Fra- 
ternity, which  made  the  master  of  the  works 
at  Strasburg,  and  his  successors,  the  per- 
petual Grand  Masters  of  the  Fraternity  of 
German  Masons.  This  was  confirmed  by 
the  Emperor  Maximilian  in  1498.  By  the 
statutes  of  this  association,  the  Haupt- 
Hiitte,^  Grand  or  Mother  Lodge  of  Strasburg, 
was  invested  with  a judicature,  without 
appeal,  over  all  the  Lodges  of  Germany. 
Strasburg  thus  takes  in  German  Masonry  a 
position  equivalent  to  that  of  legendary  Lodge 
York  in  the  Masonry  of  England,  or  Kilwin- 
ning in  that  of  Scotland.  And  although  the 
Haupt-Hiitte  of  Strasburg  with  all  other 
Haupt-Hiitten  were  abohshed  by  an  im- 
perial edict  on  August  16,  1731,  the  Mother 
Lodge  never  lost  its  prestige.  “This,”  says 
Findel  {Hist.,  72),  “is  the  case  even  now  in 
many  places  in  Germany;  the  Saxon  Stone- 
Masons  still  regarding  the  Strasburg  Lodge 


as  their  chief  Lodge.”  (See  Stone-Masons  of 
the  Middle  Ages.) 

Strasburg,  Congress  of.  Two  impor- 
tant Masonic  Congresses  have  been  held 
at  Strasburg. 

The  First  Congress  of  Strasburg.  This  was 
convoked  in  1275  by  Erwin  von  Steinbach. 
The  object  was  the  estabhshment  of  a 
brotherhood  for  the  continuation  of  the  labors 
on  the  cathedral.  It  was  attended  by  a large 
concourse  of  Masons  from  Germany  and 
Italy.  It  was  at  this  Congress  that  the 
German  builders  and  architects,  in  imitation 
of  their  English  brethren,  assumed  the  name 
of  Freemasons,  and  established  a system  of 
regulations  for  the  government  of  the  Craft. 
(See  Combinations  of  Masons.) 

The  Second  Congress  of  Strasburg.  This 
was  convoked  by  the  Grand  Lodge,  or 
Haupte-Hiitte  of  Strasburg,  in  1564,  as  a 
continuation  of  one  which  had  been  held 
in  the  same  year  at  Basle.  Here  several 
statutes  were  adopted,  by  which  the  Stein- 
werksrecht,  or  Stone-Masons’  law,  was  brought 
into  a better  condition. 

Strasburg,  Constitutions  of.  On  April 
25,  1459,  nineteen  Bauhiitten,  or  Lodges,  in 
Southern  and  Central  Germany  met  at 
Ratisbon,  and  adopted  regulations  for  the 
government  of  the  German  stone-masons. 
Another  meeting  was  held  shortly  afterward 
at  Strasburg,  where  these  statutes  were 
definitively  adopted  and  promulgated,  under 
the  title  of  Ordenunge  der  Steinmetzen  Stras- 
burg, or  “Constitutions  of  the  Stone-Masons 
of  Strasburg.”  They  from  time  to  time 
underwent  many  alterations,  and  were  con- 
firmed by  Maximilian  I.  in  1498,  and  sub- 
sequently by  many  succeeding  emperors. 
This  old  document  has  several  times  been 
printed;  in  1810,  by  Krause,  in  his  drei  dl- 
testen  Kunsterkunden  der  Freimaurerbriider- 
schaft;  in  1819,  by  Heldmann,  in  die  drei 
dltesten  geschichtlichen  Denkmale  der  deutschen 
Freimaurerbriiderschaft;  in  1844,  by  Heideloff, 
in  hiB  Bauhiitte  des  Mittelalters  in  ihrer  wahren 
Bedeutung;  Findel  also,  in  1866,  inserted  por- 
tions of  it  in  his  Geschichte  der  Freimaurerei, 
of  which  work  there  is  a good  Enghsh  trans- 
lation.* 

The  invocation  with  which  these  Consti- 
tutions commence  is  different  from  that  of 
the  English  Constitutions.  The  latter  be- 
gin thus:  “The  might  of  the  Father  of 
Heaven,  with  the  wisdom  of  the  blessed 
Son,  through  the  grace  of  God  and  good- 
ness of  the  Holy  Ghost,  that  be  three  per- 
sons in  one  Godhead,  be  with  us,”  etc. 
The  Strasburg  Constitutions  begin:  “In  the 
name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost,  and  of  our  gracious  Mother 
Mary,  and  also  her  blessed  servants,  the 
holy  four  crowned  martyrs  of  everlasting 
memory”;  etc.  The  reference  to  the  Virgin 


* Findel  says  the  Strasburg  Constitution  was 
first  printed,  from  a well-authenticated  manu- 
script, by  Heldmann.  Others  also  confirm  this. 

[E.  E.  C.J 


730 


STRENGTH 


STUART 


Mary  and  to  the  four  crowned  martyrs  is 
found  in  none  of  the  English  Constitutions 
except  the  oldest  of  them,  the  Halliwell  or 
Regius  MS.  (line  498).  But  Kloss  has  com- 
pared the  Strasburg  and  the  English  statutes, 
and  shown  the  great  similarity  in  many  of 
the  regulations  of  both. 

Strength.  This  is  said  to  be  one  of 
the  three  principal  supports  of  a Lodge,  as 
the  representative  of  the  whole  Institution, 
because  it  is  necessary  that  there  should  be 
Strength  to  support  and  maintain  every 
great  and  important  undertaking,  not  less 
than  there  should  be  Wisdom  to  contrive  it, 
and  Beauty  to  adorn  it.  Hence,  Strength 
is  symbolized  in  Masonry  by  the  Doric 
column,  because,  of  all  the  orders  of  archi- 
tecture, it  is  the  most  massive;  by  the 
Senior  Warden,  because  it  is  his  duty  to 
strengthen  and  support  the  authority  of  the 
Master;  and  by  Hiram  of  Tyre,  because  of 
the  material  assistance  that  he  gave  in  men 
and  materials  for  the  construction  of  the 
Temple. 

Strict  Observance,  Rite  of.  The  Rite 
of  Strict  Observance  was  a modification  of 
Masonry,  based  on  the  Order  of  Knights 
Templar,  and  introduced  into  Germany  in 
1754  by  its  founder,  the  Baron  von  Hund.  It 
was  divided  into  the  following  seven  degrees: 
1.  Apprentice;  2.  Fellow-Craft;  3.  Master; 
4.  Scottish  Master;  5.  Novice;  6.  Templar; 
7.  Professed  Knight. 

According  to  the  system  of  the  founder 
of  this  Rite,  upon  the  death  of  Jacques  de 
Molay,  the  Grand  Master  of  the  Templars, 
Pierre  d’Aumont,  the  Provincial  Grand 
Master  of  Auvergne,  with  two  Commanders 
and  five  Knights,  retired  for  purposes  of 
safety  into  Scotland,  which  place  they 
reached  disguised  as  Operative  Masons,  and 
there  finding  the  Grand  Commander,  George 
Harris,  and  several  Knights,  they  deter- 
mined to  continue  the  Order.  Aumont  was 
nominated  Grand  Master,  at  a Chapter  held 
on  St.  John’s  Day,  1313.  To  avoid  persecu- 
tion, the  Knights  became  Freemasons.  In 
1361,  the  Grand  Master  of  the  Temple 
removed  his  seat  to  Old  Aberdeen,  and  from 
that  time  the  Order,  under  the  veil  of  Ma- 
sonry, spread  rapidly  through  France,  Ger- 
many, Spain,  Portugal,  and  elsewhere. 
These  events  constituted  the  principal  sub- 
ject of  many  of  the  degrees  of  the  Rite  of 
Strict  Observance.  The  others  were  con- 
nected with  alchemy,  magic,  and  other  super- 
stitious practises.  The  great  doctrine  con- 
tended for  by  the  followers  of  the  Rite  was, 
“that  every  true  Mason  is  a Knights  Tem- 
plar.” For  an  account  of  the  rise,  the  prog- 
ress, the  decay,  and  the  final  extinction  of  this 
once  important  Rite,  see  Hund,  Baron  von. 

Strict  Trial.  See  Vouching. 

Striking  Off.  Striking  off  a Lodge  from 
the  registry  of  the  Grand  Lodge  is  a phrase 
of  English  Masonry,  equivalent  to  what  in 
America  is  called  a forfeiture  of  charter. 
It  is  more  commonly  called  “erasing  from 
the  fiat  of  Lodges.” 


Stuart  Masonry.  This  title  is  given  by 
Masonic  historians  to  that  system  of  Free- 
masonry which  is  supposed  to  have  been 
invented  by  the  adherents  of  the  exiled 
house  of  Stuart  for  the  purpose  of  being 
used  as  a political  means  of  restoring,  first, 
James  II.,  and  afterward  his  son  and  grand- 
son, James  and  Charles  Edward,  respectively 
known  in  history  as  the  Chevalier  St.  George 
and  the  Young  Pretender.  Most  of  the 
conclusions  to  which  Masonic  writers  have 
arrived  on  the  subject  of  this  connection  of 
the  Stuarts  with  the  high  degrees  of  Masonry 
are  based  on  conjecture;  but  there  is  sufficient 
internal  evidence  in  the  character  of  some  of 
these  degrees,  as  well  as  in  the  known  history 
of  their  organization,  to  establish  the  fact 
that  such  a connection  did  actually  exist. 

The  first  efforts  to  create  a Masonic  in- 
fluence in  behalf  of  his  family  is  attributed 
to  James  H.,  who  had  abdicated  the  throne 
of  England  in  1688.  Of  him,  Noorthouck 
says  {Constitutions,  1784,  p.  192),  that  he 
was  not  “a  Brother  Mason,”  and  sneeringly 
adds,  in  his  index,  that  “he  might  have  been 
a better  king  had  he  been  a Mason.”  But 
Lenning  says  that  after  his  flight  to  France, 
and  during  his  residence  at  the  Jesuit  Col- 
lege of  Clermont,  where  he  remained  for 
some  time,  his  adherents,  among  whom 
were  the  Jesuits,  fabricated  certain  degrees 
with  the  ulterior  design  of  carrying  out 
their  political  views.  At  a later  period 
these  degrees  were,  he  says,  incorporated 
into  French  Masonry  under  the  name  of 
the  Clermont  system,  in  reference  to  their 
original  construction  at  that  place.  Gad- 
icke  had  also  said  that  many  Scotchmen 
followed  him,  and  thus  introduced  Free- 
masonry into  France.  But  this  opinion 
is  only  worthy  of  citation  because  it  proves 
that  such  an  opinion  was  current  among 
the  German  scholars  of  the  last  century. 

On  his  death,  which  took  place  at  the 
palace  of  St.  Germain  en  Laye  in  1701,  he 
was  succeeded  in  his  claims  to  the  British 
throne  by  his  son,  who  was  recognized  by 
Louis  XIV.,  of  France,  under  the  title  of 
James  III.,  but  who  is  better  known  as  the 
Chevalier  St.  George,  or  the  Old  Pretender. 
He  also  sought,  says  Lenning,  to  find  in 
the  high  degrees  of  Masonry  a support  for 
his  political  views,  but,  as  he  remarks,  with 
no  better  results  than  those  which  had  at- 
tended the  attempts  of  his  father. 

His  son.  Prince  Charles  Edward,  who 
was  commonly  called  by  the  English  the 
Young  Pretender,  took  a more  active  part 
than  either  his  father  or  grandfather  in  the 
pursuits  of  Masonry;  and  there  is  abundant 
historical  evidence  that  he  was  not  only  a 
Mason,  but  that  he  held  high  office  in  the 
Order,  and  was  for  a time  zealously  engaged 
in  its  propagation;  always,  however,  it  is 
supposed,  with  political  views. 

In  1745  he  invaded  Scotland,  with  a view 
to  regain  the  lost  throne  of  his  ancestors, 
and  met  for  some  time  with  more  than  par- 
tial success.  On  September  24,  1745,  he 


STUART 


STUKELY 


731 


was  admitted  into  the  Order  of  Knights 
Templar,  and  was  elected  Grand  Master,  an 
office  which  it  is  said  that  he  held  until  his 
death.  On  his  return  to  France  after  his 
ill-fated  expedition,  the  Prince  is  said  to  have 
estabhshed  at  the  city  of  AiTas,  on  April  15, 
1747,  a Rose  Croix  Chapter  under  the  title  of 
Scottish  Jacobite  Chapter.  In  the  Patent 
for  this  Chapter  he  styles  himself  ^‘King 
of  England,  France,  Scotland,  and  Ireland, 
and,  as  such.  Substitute  Grand  Master  of  the 
Chapter  of  Herodem,  known  under  the  title 
of  Knight  of  the  Eagle  and  Pelican,  and 
since  our  misfortunes  and  disasters  under 
that  of  Rose  Croix.” 

In  1748,  the  Rite  of  the  Veille-Bru,  or 
Faithful  Scottish  Masons,  was  created  at 
Toulouse  in  grateful  remembrance  of  the 
reception  given  by  the  Masons  of  that 
Orient  to  Sir  Samuel  Lockhart,  the  aide- 
de-camp  of  the  Pretender.  Ragon  says 
{Orth.  Magdn.,  p.  122),  in  a note  to  this  state- 
ment, the  “favorites  who  accompanied  this 
prince  into  France  were  in  the  habit  of 
selling  to  speculators  Charters  for  Mother 
Lodges,  Patents  for  Chapters,  etc.  These 
titles  were  their  property,  and  they  did  not 
fail  to  make  use  of  them  as  a means  of 
livelihood.” 

Ragon  says  {Thuil.  Gen.,  p.  367),  that  the 
degrees  of  Irish  Master,  Perfect  Irish  Master, 
and  Puissant  Irish  Master  were  invented  in 
France,  in  1747,  by  the  favorites  of  Charles 
Edward  Stuart,  and  sold  to  the  partisans  of 
that  prince.  One  degree  was  openly  called 
the  “Scottish  Master  of  the  Sacred  Vault  of 
James  VI.,”  as  if  to  indicate^  its  Stuart 
character.  The  degree  still  exists  as  the 
Thirteenth  of  the  Ancient  and  Accepted 
Scottish  Rite,  but  it  has  been  shorn  of  its 
political  pretensions  and  its  title  changed. 

Findel  has  given  in  his  History  of  Free- 
masonry (English  translation,  p.  209)  a very 
calm  and  impartial  account  of  the  rise  of  this 
Stuart  Masonry.  He  says: 

“Ever  since  the  banishment  of  the  Stuarts 
from  England  in  1688,  secret  alliances  had 
been  kept  up  between  Rome  and  Scotland; 
for  to  the  former  place  the  Pretender  James 
Stuart  had  retired  in  1719,  and  his  son 
Charles  Edward  was  bom  there  in  1720; 
and  these  communications  became  the  more 
intimate,  the  higher  the  hopes  of  the  Pre- 
tender rose.  The  Jesuits  played  a very 
important  part  in  these  conferences.  Re- 
garding the  reinstatement  of  the  Stuarts 
and  the  extension  of  the  power  of  the  Roman 
church  as  identical,  they  sought  at  that  time 
to  make  the  society  of  Freemasons  subservient 
to  their  ends.  But  to  make  use  of  the  Fra- 
ternity to  restore  the  exiled  family  to  the 
throne  could  not  possibly  have  been  con- 
templated, as  Freemasonry  could  hardly  be 
said  to  exist  in  Scotland  then.  Perhaps  in 
1724,  when  Ramsay  was  a year  in  Rome, 
or  in  1728,  when  the  Pretender  in  Parma 
kept  up  an  intercourse  with  the  restless  Duke 
of  Wharton,  a Past  Grand  Master,  this  idea 
was  ffist  entertained;  and  then,  when  it  was 


apparent  how  difficult  it  would  be  to  cor- 
rupt the  loyalty  and  fealty  of  Freemasonry 
in  the  Grand  Lodge  of  Scotland,  founded 
in  1736,  this  scheme  was  set  on  foot,  of 
assembhng  the  faithful  adherents  of  the 
banished  royal  family  in  the  high  degrees! 
The  soil  which  was  best  adapted  for  this 
innovation  was  France,  where  the  low  ebb 
to  which  Masonry  had  sunk  had  paved  the 
way  for  all  kinds  of  new-fangled  notions, 
and  where  the  Lodges  were  composed  of 
Scotch  conspirators  and  accomplices  of  the 
Jesuits.  When  the  path  had  thus  been 
smoothed  by  the  agency  of  these  secret  prop- 
agandists, Ramsay,  at  that  time  Grand 
Orator  (an  office  unknown  in  England),  by 
his  speech  completed  the  preliminaries  neces- 
sary for  the  introduction  of  the  high  degrees; 
their  further  development  was  left  to  the 
instrumentality  of  others,  whose  influence 
produced  a result  somewhat  different  from 
that  originally  intended.  Their  course  we 
can  now  pursue,  assisted  by  authentic  his- 
torical information.  In  1752,  Scottish  Ma- 
sonry, as  it  was  denominated,  penetrated 
into  Germany  (Berhn)  prepared  from  a ritual 
very  similar  to  one  used  in  Lille  in  1749  and 
1750.  In  1743,  Thory  teUs  us,  the  Masons 
in  Lyons,  under  the  name  of  the  ‘ Petit  Elu,' 
invented  the  degree  of  Kadosh,  which  repre- 
sents the  revenge  of  the  Templars.  The  Order 
of  Knights  Templar  had  been  abolished  in 
1311,  and  to  that  epoch  they  were  obliged 
to  have  recourse  when,  after  the  banishment 
of  several  Knights  from  Malta  in  1720  because 
they  were  Freemasons,  it  was  not  longer 
possible  to  keep  up  a connection  with  the 
Order  of  St.  John  or  Knights  of  Malta,  then 
in  the  plenitude  of  their  power  under  the 
sovereignty  of  the  Pope.  A pamphlet  entitled 
Freemasonry  Divested  of  all  its  Secrets,  pub- 
lished in  Strasburg  in  1745,  contains  the  first 
glimpse  of  the  Strict  Observance,  and 
demonstrates  how  much  they  expected  the 
brotherhood  to  contribute  towards  the  expe- 
dition in  favor  of  the  Pretender.” 

From  what  has  been  said,  it  is  evident 
that  the  exiled  house  of  Stuart  exercised 
an  important  part  in  the  invention  and  ex- 
tension of  what  has  been  called  the  High 
Masonry.  The  traces  of  the  political  sys- 
tem are  seen  at  the  present  day  in  the  inter- 
nal organization  of  some  of  the  high  degrees 
— especially  in  the  derivation  and  meaning 
of  certain  significant  words.  There  is,  indeed, 
abundant  reason  for  believing  +hat  the  sub- 
stitute word  of  the  Third  Degree  was  changed 
by  Ramsay,  or  some  other  fabricator  of  de- 
grees, to  give  it  a reference  to  James  II.  as 
the  “son  of  the  widow,”  Queen  Henrietta 
Maria. 

Further  researches  are  needed  to  enable 
any  author  to  satisfactorily  write  all  the  de- 
tails of  this  interesting  episode  in  the  history 
of  continental  Masonry.  Documents  are  still 
wanting  to  elucidate  certain  intricate  and,  at 
present,  apparently  contradictory  points. 

Stukely,  Dr*  In  accordance  with  the 
Doctor’s  diarj-^,  he  “was  made  a Mason, 


732 


SUBLIME 


SUBLIME 


January  6,  1721,  at  the  Salutation  Tavern, 
Tavistock  street,  London,  with  Mr.  Collins 
and  Captain  Rowe,  who  made  the  famous 
diving  engine.’^  The  Doctor  adds:  “I  was 
the  first  person  in  London  made  a Free- 
mason in  that  city  for  many  years.  We  had 
great  difficulty  to  find  members  enough  to 
perform  the  ceremony.  Immediately  upon 
that  it  took  a run,  and  ran  itself  out  of  breath 
through  the  folly  of  its  members.”  The 
Stukely  papers  containing  the  Doctor’s 
diary  are  of  continuous  interest;  and  ac- 
cording to  Rev.  W.  C.  Lukis,  P.M.,  F.S.A., 
“Pain  (or  Payne)  had  been  re-elected  Grand 
Master  in  1720,  and  Dr.  Desaguliers  was  the 
Immediate  Past  Grand  Master.”  The  last 
mentioned  Brother  pronouncing  the  Oration 
on  June  24,  1721,  at  Stationers’  Hall;  on 
the  following  St.  John’s  Day  (Evangelist), 
December  27,  1721,  “We  met  at  the  Fountain 
Tavern,  Strand,  and  by  consent  of  the  Grand 
Master  present,  Dr.  Beal  constituted  a new 
Lodge,  where  I was  chosen  Master.”^  A trite 
remark  of  Dr.  Stukely  as  to  symbolism,  was: 
“The  first  learning  of  the  world  consisted 
chiefly  of  symbols,  the  wisdom  of  the  Chal- 
deans, Phoenicians,  Egyptians,  Jews,  of 
Zoroaster,  Sanchoniathon,  Pherecydes,  Syrus, 
Pythagoras,  Socrates,  Plato,  of  all  the  ancients 
that  have  come  to  our  hand,  is  symbolic.” 

Sublime.  The  Third  Degree  is  called 
“the  Sublime  Degree  of  a Master  Mason,” 
in  reference  to  the  exalted  lessons  that  it 
teaches  of  God  and  of  a future  life.  The 
epithet  is,  however,  comparatively  modern. 
It  is  not  to  be  found  in  any  of  the  rituals 
of  the  last  century.  Neither  Hutchinson, 
nor  Smith,  nor  Preston  use  it;  and  it  was 
not,  probably,  in  the  original  Prestonian 
lecture.  Hutchinson  speaks  of  “the  most 
sacred  and  solemn  Order”  and  of  “the 
exalted,”  but  not  of  “the  sublime”  degree. 
Webb,  who  based  his  lectures  on  the  Pres- 
tonian system,  applies  no  epithet  to  the 
Master’s  Degree.  In  an  edition  of  the 
Constitutions,  published  at  Dublin  in  1769, 
the  Master’s  Degree  is  spoken  of  as  “the 
most  respectable”;  and  forty  years  ago 
the  epithet  “high  and  honorable”  was  used  in 
some  of  the  rituals  of  this  country.  The 
first  book  in  which  we  meet  with  the  ad- 
jective “su&Z'ime”  applied  to  the  Third  De- 
gree, is  the  Masonic  Discourses  of  Dr.  T.  M. 
Harris,  published  at  Boston  in  1801.  Cole 
also  used  it  in  1817,  in  his  Freemasons'* 
Library;  and  about  the  same  time  Jeremy 
Cross,  the  well-known  lecturer,  introduced 
it  into  his  teachings,  and  used  it  in  his  Hiero- 
glyphic  Chart,  which  was,  for  many  years, 
the  text-book  of  American  Lodges.^  The 
word  is  now,  however,  to  be  found  in  the 
modern  English  lectures,  and  is  of  universal 
use  in  the  rituals  of  the  United  States,  where 
the  Third  Degree  is  always  called  “the  sub- 
lime degree  of  a Master  Mason.” 

The  word  sublime  was  the  password  of  the 
Master’s  Degree  in  the  Adonhiramite  Rite, 
because  it  was  said  to  have  been  the  sur- 
name of  Hiram,  or  Adonhiram.  On  this 


subject,  Guillemain,  in  his  Recueil  Precieux 
(i.,  91),  makes  the  following  singular  re- 
marks: 

“For  a long  time  a great  number  of  Ma- 
sons were  unacquainted  with  this  word,  and 
they  erroneously  made  use  of  another  in  its 
stead  which  they  did  not  understand,  and 
to  which  they^  gave  a meaning  that  was 
doubtful  and  improbable.  TMs  is  proved 
by  the  fact  that  the  first  knights  adopted 
for  the  Master’s  password  the  Latin  word 
Sublimis,^  which  the  French,  as  soon  as 
they  received  Masonry,  pronounced  Sublime, 
which  was  so  far  very  well.  But  some  pro- 
fanes, who  were  desirous  of  divulging  our 
secrets,  but  who  did  not  perfectly^  under- 
stand this  word,  wrote  it  Jiblime,  which  they 
said  signified  excellence.  Others,  who  fol- 
lowed, surpassed  the  error  of  the  first  by 
printing  it  Giblos,  and  were  bold  enough  to 
say  that  it  was  the  name  of  the  place  where 
the  body  of  Adonhiram  was  found.  As  in 
those  days  the  number  of  uneducated  was 
considerable,  these  ridiculous  assertions  were 
readily  received,  and  the  truth  was  generally 
forgotten.” 

The  whole  of  this  narrative  is  a mere 
visionary  invention  of  the  founder  of  the 
Adonhiramite  system;  but  it  is  barely  pos- 
sible that  there  is  some  remote  connection 
between  the  use  of  the  word  sublime  in  that 
Rite,  as  a significant  word  of  the  Third 
Degree,  and  its  modern  employment  as  an 
epithet  of  the  same  degree.  However,  the 
ordinary  signification  of  the  word,  as  refer- 
ring to  things  of  an  exalted  character,  would 
alone  sufficiently  account  for  the  use  of 
the  epithet. 

Sublime  Degrees.  The  eleven  degrees 
of  the  Ancient  and  Accepted  Scottish  Rite, 
from  the  Fourth  to  the  Fourteenth  inclusive, 
are  so  called.  Thus  Dalcho  {Report  of  Com., 
1802)  says:^  “Although  rnany  of  the  Sublime 
degrees  are  in  fact  a continuation  of  the  Blue 
degrees,  yet  there  is  no  interference  between 
the  two  bodies.” 

Sublime  Grand  Lodge.  A title  formerly 
given  in  the  Ancient  and  Accepted  Rite  to 
what  is  now  simply  called  a Lodge  of  Per- 
fection. Thus,  in  1801,  Dr.  Dalcho  delivered 
in  Charleston,  South  Carolina,  an  address 
which  bears  the  title  of  “An  oration  delivered 
in  the  Sublime  Grand  Lodge.” 

Sublime  Knight  Elected.  {Sublime 
Chevalier  elu.)  Called  also  Sublime  Knight 
Elected  of  the  Twelve.  The  Eleventh  De- 
gree of  the  Ancient  and  Accepted  Scottish 
Rite.  Its  legend  is  that  it  was  instituted  by 
King  Solomon  after  punishment  had  been 
inflicted  on  certain  traitors  at  the  Temple, 
both  as  a recompense  for  the  zeal  and  con- 
stancy of  the  Illustrious  Elect  of  Fifteen, 
who  had  discovered  them,  and  also  to  enable 
him  to  elevate  other  deserving  brethren 
from  the  lower  degrees  to  that  which  had 
been  vacated  by  their  promotion.  Twelve 
of  these  fifteen  he  elected  Sublime  Knights, 
and  made  the  selection  by  ballot,  that  he 
might  give  none  offense,  putting  the  names 


SUBLIME 


SUBMISSION 


733 


of  the  whole  in  an  urn.  The  first  twelve 
that  were  drawn  he  formed  into  a Chapter, 
and  gave  them  command  over  the  twelve 
tribes,  bestowing  on  them  a name  which  in 
Hebrew  signifies  a true  man. 

The  meeting  of  a body  of  Sublime  Knights 
is  called  a Chapter. 

The  room  is  hung  with  black  strewed 
with  tears. 

The  presiding  officer  represents  King 
Solomon,  and  in  the  old  rituals  is  styled 
“Most  Puissant,”  but  in  recent  ones  “Thrice 
Illustrious.” 

The  apron  is  white,  lined  and  bordered 
with  black,  with  black  strings;  on  the  flap  a 
flaming  heart. 

The  sash  is  black,  with  a flaming  heart 
on  the  breast,  suspended  from  the  right 
shoulder  to  the  left  hip. 

The  jewel  is  a sword  of  justice. 

This  is  the  last  of  the  three  Elus  which 
are  found  in  the  Ancient  and  Accepted  Scot- 
tish Rite.  In  the  French  Rite  they  have 
been  condensed  into  one,  and  make  the  Fourth 
Degree  of  that  ritual,  but  not,  as  Ragon  ad- 
mits, with  the  happiest  effect. 

The  names  of  the  Twelve  Illustrious 
Knights  selected  to  preside  over  the  twelve 
tribes,  as  they  have  been  transmitted  to  us 
in  the  ritual  of  this  degree,  have  undoubt- 
edly assumed  a very  corrupted  form.  The 
restoration  of  their  correct  orthography, 
and  with  it  their  true  signification,  is  worthy 
the  attention  of  the  Masonic  student. 

Sublime  Masons.  The  initiates  into  the 
Fourteenth  degree  of  the  Ancient  and  Ac- 
cepted Rite  are  so  called.  Thus  Dalcho 
(Orat.,  p.  27)  says:  “The  Sublime  Masons 
view  the  symbolic  system  with  reverence,  as 
forming  a test  of  the  character  and  capacity 
of  the  initiated.”  This  abbreviated  form 
is  now  seldom  used,  the  fuller  one  of  “Grand, 
Elect,  Perfect,  and  Sublime  Masons”  being 
more  generally  employed. 

Sublime  Prince  of  the  Royal  Secret. 
This  is  the  Thirty-second  Degree  of  the 
Ancient  and  Accepted  Rite.  There  is 
abundant  internal  evidence,  derived  from 
the  ritual  and  from  some  historical  facts, 
that  the  degree  of  Sublime  Prince  of  the 
Royal  Secret  was  instituted  by  the  founders 
of  the  Council  of  Emperors  of  the  East  and 
West,  which  body  was  established  in  the  year 
1758.  It  is  certain  that  before  that  period 
we  hear  nothing  of  such  a degree  in  any  of  the 
Rites.  The  Rite  of  Heredom  or  of  Perfection, 
which  was  that  instituted  by  the  Council  of 
Emperors,  consisted  of  twenty-five  degrees. 
Of  these  the  Twenty-fifth,  and  highest,  was 
the  Prince  of  the  Royal  Secret.  It  was 
brought  to  America  by  Morin,  as  the  summit 
of  the  High  Masonry  which  he  introduced, 
and  for  the  propagation  of  which  he  had  re- 
ceived his  Patent.  In  the  subsequent  ex- 
tension of  the  Scottish  Rite  about  the  be- 
ginning of  the  present  century,  by  the 
addition  of  eight  new  degrees  to  the  original 
twenty-five,  the  Sublime  Prince  of  the  Royal 
Secret  became  the  Thirty-second. 


Bodies  of  the  Thirty-second  Degree  are 
called  Consistories,  and  where  there  is  a 
superintending  body  erected  by  the  Supreme 
Council  for  the  government  of  the  inferior 
degrees  in  a State  or  Province,  it  is  called  a 
Grand  Consistory. 

The  clothing  of  a Sublime  Prince  con- 
sists of  a collar,  jewel,  and  apron.  The 
collar  is  black  edged  with  white. 

The  jewel  is  a Teutonic  cross  of  gold. 

The  apron  is  white  edged  with  black. 
On  the  flap  are  embroidered  six  flags,  three 
on  each  side  the  staffs  in  saltier,  and  the 
flags  blue,  red,  and  yellow.  On  the  center 
of  the  flap,  over  these,  is  a Teutonic  cross 
surmounted  by  an  All-seeing  Eye,  and  on  the 
cross  a double-headed  eagle  not  crowned. 
On  the  body  of  the  apron  is  the  tracing- 
board  of  the  degree.  The  most  important 


part  of  the  symbolism  of  the  degree  is  the 
tracing-board,  which  is  technically  called 
“The  Camp.”  This  is  a symbol  of  deep 
import,  and  in  its  true  interpretation  is 
found  that  “royal  secret”  from  which  the 
degree  derives  its  name.  This  Camp  con- 
stitutes an  essential  part  of  the  furniture 
of  a Consistory  during  an  initiation,  but 
its  explanations  are  altogether  esoteric.  It 
is  a singular  fact,  that  notwithstanding  the 
changes  which  the  degree  must  have  under- 
gone in  being  transferred  from  the  Twenty- 
fifth  of  one  Rite  to  the  Thirty-second  of 
another,  no  alteration  was  ever  made  in 
the  Camp,  which  retains  at  the  present  day 
the  same  form  and  signification  that  were 
originally  given  to  it. 

The  motto  of  the  degree  is  “Spes  mea  in 
Deo  est,”  i.  e..  My  hope  is  in  God. 

Sublime  Solomon.  {Salomon  Sublime.) 
A degree  in  the  manuscript  collection  of 
Peuvret. 

Sublimes,  The.  {Les  Sublimes.)  One  of 
the  degrees  of  the  Ancient  Chapter  of  Cler- 
mont. 

Submission.  Submission  to  the  media- 
torial offices  of  his  brethren  in  the  case  of  a 
dispute  is  a virtue  recommended  to  the 
Mason,  but  not  necessarily  to  be  enforced. 
In  the  “Charges  of  a Freemason”  {Consti- 
tutions, 1723,  p.  56)  it  is  said  (vi.,  6):  “With 


734 


SUBORDINATE 


SUCCESSION 


respect  to  Brothers  or  Fellows  at  law,  the 
Master  and  Brethren  should  kindly  offer 
their  mediation;  which  ought  to  be  thank- 
fully submitted  to  by  the  contending  Brethren; 
and  if  that  submission  is  impracticable, 
they  must,  however,  carry  on  their  process 
or  lawsuit  without  wrath  or  rancor.” 

Subordinate  Lodge.  So  called  to  indicate 
its  subordination  to  the  Grand  Lodge  as  a 
supreme,  superintending  power.  (See  Lodge.) 

Subordinate  Officers.  In  a Grand  Lodge, 
all  the  officers  below  the  Grand  Master,  and 
in  a Lodge,  all  those  below  the  Worshipful 
Master,  are  styled  Subordinate  Officers.  So, 
too,  in  all  the  other  branches  of  the  Order,  the 
presiding  officer  is  supreme,  the  rest  subor- 
dinate. 

Subordination.  Although  it  is  the  theory 
of  Freemasonry  that  all  the  brethren  are  on  a 
level  of  equality,  yet  in  the  practical  work- 
ing of  the  Institution  a subordination  of  rank 
has  been  always  rigorously  observed.  So  the 
Charges  approved  in  1722,  which  had  been 
collected  by  Anderson  from  the  Old  Constitu- 
tions, say:  “These  rulers  and  governors,  su- 
preme and  subordinate,  of  the  ancient  Lodge, 
are  to  be  obeyed  in  their  respective  stations 
by  all  the  Brethren,  according  to  the  Old 
Charges  and  Regulations,  with  all  humility, 
reverence,  love,  and  alacrity.”  {Constitutions, 
1723,  p.  52.) 

Substitute  Ark.  See  Ark,  Substitute. 

Substitute  Candidate.  An  arrangement 
resorted  to  in  the  Royal  Arch  Degree  of  the 
American  system,  so  as  to  comply  pro  forma 
with  the  requisitions  of  the  ritual.  In  the 
English,  Scotch,  and  Irish  systems,  there  is  no 
regulation  requiring  the  presence  of  three  can- 
didates, and,  therefore,  the  practise  of  employ- 
ing substitutes  is  unknown  in  those  countries. 
In  the  United  States  the  usage  has  prevailed 
from  a very  early  period,  although  opposed  at 
various  times  by  conscientious  Companions, 
who  thought  that  it  was  an  improper  evasion 
of  the  law.  Finally,  the  question  as  to  the 
employment  of  substitutes  came  before  the 
General  Grand  Chapter  in  September,  1872, 
when  it  was  decided,  b3’-  a vote  of  ninety-one 
to  thirty,  that  the  use  of  substitutes  is  not  in 
violation  of  the  ritual  of  Royal  Arch  Masonry 
or  the  installation  charges  delivered  to  a High 
Priest.  The  use  of  them  was  therefore  au- 
thorized, but  the  Chapters  were  exhorted  not 
to  have  recourse  to  them  except  in  cases  of 
emergency;  an  unnecessary  exhortation,  it 
would  seem,  since  it  was  only  in  such  cases 
that  they  had  been  employed. 

Substitute  Grand  Master.  The  third 
officer  in  the  Grand  Lodge  of  Scotland.  He 
presides  over  the  Craft  in  the  absence  of  the 
Grand  and  Deputy  Grand  Masters.  The 
office  was  created  in  the  year  1738.  He  is 
appointed  by  the  Grand  Master  annually. 

Substitute  Word.  This  is  an  expression 
of  very  significant  suggestion  to  the  thought- 
ful Master  Mason.  If  the  Word  is,  in  Ma- 
sonry, a symbol  of  Divine  Trutli ; if  the  search 
for  the  Word  is  a symbol  of  the  search  for  that 
Truth;  if  the  Lost  Word  symbolizes  the  idea 


that  Divine  Truth  has  not  been  found,  then 
the  Substitute  Word  is  a symliol  of  the  unsuc- 
cessful search  after  Divine  Truth  and  the  at- 
tainment in  this  life,  of  which  the  first  Temple 
is  a type,  of  what  is  only  an  approximation  to 
it.  The  idea  of  a substitute  word  and  its  his- 
tory is  to  be  found  in  the  oldest  rituals  of  the 
last  century;  but  the  phrase  itself  is  of  more 
recent  date,  being  the  result  of  the  fuller  de- 
velopment of  Masonic  science  and  philosophy. 

The  history  of  the  substitute  word  has  been 
an  unfortunate  one.  Subjected  from  a very 
early  period  to  a mutilation  of  form,  it  under- 
went an  entire  change  in  some  Rites,  after  the 
introduction  of  the  high  degrees;  most  prob- 
ably through  the  influence  of  the  Stuart  Ma- 
sons, who  sought  by  an  entirely  new  word  to 
give  a reference  to  the  unfortunate  repre- 
sentative of  that  house  as  the  similitude  of  the 
stricken  builder.  (See  Macbendc.)  And  so 
it  has  come  to  pass  that  there  are  now  two 
substitutes  in  use,  of  entirely  different  form 
and  meaning;  one  used  on  the  Continent  of 
Europe,  and  one  in  England  and  this  country. 

It  is  difficult  in  this  case,  where  almost  all 
the  knowledge  that  we  can  have  of  the  subject 
is  so  scanty,  to  determine  the  exact  time  when 
or  the  way  in  which  the  new  word  was  intro- 
duced. But  there  is,  I think,  abundant  in- 
ternal evidence  in  the  words  themselves  as 
to  their  appropriateness  and  the  languages 
whence  they  came  (the  one  being  pure  He- 
brew, and  the  other,  I think,  Gaelic),  as  well 
as  from  the  testimony  of  old  rituals,  to  show 
that  the  word  in  use  in  the  United  States  is 
the  true  word,  and  was  the  one  in  use  before 
the  revival. 

Both  of  these  words  have,  however,  unfor- 
tunately' been  translated  by  persons  ignorant 
of  the  languages  whence  they  are  derived,  so 
that  the  most  incorrect  and  even  absurd  inter- 
pretations of  their  significations  have  been 
given.  The  word  in  universal  use  in  this 
country  has  been  translated  as  “rottenness  in 
the  bone,”  or  “the  builder  is  dead,”  or  by  sev- 
eral other  phrases  equally  as  far  from  the  true 
meaning. 

The  correct  word  has  been  mutilated. 
Properly,  it  consists  of  four  sydlables,  for  the 
last  syllable,  as  it  is  now  pronounced,  should 
be  divided  into  two.  These  four  syl- 
lables compose  three  Hebrew  words,  which 
constitute  a perfect  and  grammatical  phrase, 
appropriate  to  the  occasion  of  their  utterance. 
But  to  understand  them,  the  scholar  must 
seek  the  meaning  in  each  syllable,  and  com- 
bine the  whole.  In  the  language  of  Apuleius, 
I must  forbear  to  enlarge  upon  these  holy 
mysteries. 

Succession  to  the  Chair.  The  regula- 
tions adopted  in  1721  by  the  Grand  Lodge  of 
England  have  been  generally  esteemed  as 
setting  forth  the  ancient  landmarks  of  the 
Order.  But  certain  regulations,  which  were 
adopted  on  the  25th  of  November,  1723,  as 
amendments  to  or  explanatory  of  these,  being 
enacted  under  the  same  authority,  and  almost 
by  the  same  persons,  can  scarcely  be  less  bind- 
ing upon  the  Order  than  the  original  regu- 


SUCCESSION 


SUCCESSION 


735 


lations.  Both  these  compilations  of  Ma- 
sonic law  refer  expressly  to  the  subject  of  the 
succession  to  the  chair  on  the  death  or  re- 
moval of  the  Master. 

The  old  regulation  of  1721,  in  the  second 
of  the  thirty-nine  articles  adopted  in  that 
year,  is  in  the  following  words : 

“In  case  of  death  or  sickness,  or  necessary 
absence  of  the  Master,  the  Senior  Warden 
shall  act  as  Master  pro  tempore,  if  no  brother 
is  present  who  has  been  Master  of  that  Lodge 
before.  For  the  absent  Master’s  authority 
reverts  to  the  last  Master  present,  though  he 
cannot  act  till  the  Senior  Warden  has  congre- 
gated the  Lodge”  (Constitutions,  1738,  p.  153.) 

The  words  in  italics  indicate  that  even  at 
that  time  the  power  of  calling  the  brethren 
together  and  “setting  them  to  work,”  which 
is  technically  called  “congregating  the  Lodge,” 
was  supposed  to  be  vested  in  the  Senior 
Warden  alone  during  the  absence  of  the 
Master;  although,  perhaps,  from  a supposition 
that  he  had  greater  experience,  the  difficult 
duty  of  presiding  over  the  communication  was 
entrusted  to  a Past  M aster.  The  regulation  is, 
however,  contradictory  in  its  provisions.  For 
if  the  “last  Master  present”  could  not  act, 
that  is,  could  not  exercise  the  authority  of  the 
Master  until  the  Senior  Warden  had  congre- 
gated the  Lodge,  then  it  is  evident  that  the 
authority  of  the  Master  did  not  revert  to  him 
in  an  unqualified  sense,  for  that  officer  re- 
quired no  such  concert  nor  consent  on  the  part 
of  the  Warden,  but  could  congregate  the 
Lodge  himseK. 

This  evident  contradiction  in  the  language 
of  the  regulation  probably  caused,  in  a brief 
period,  a further  examination  of  the  ancient 
usage,  and  accordingly  on  the  25th  of  No- 
vember, 1723,  a very  little  more  than  two 
years  after,  the  following  regulation  was 
adopted : 

“If  a Master  of  a particular  Lodge  is  de- 
posed or  demits,  the  Senior  Warden  shall 
Wthwith  fill  the  Master’s  chair  till  the  next 
time  of  choosing;  and  ever  since,  in  the  Mas- 
ter’s absence,  he  fills  the  chair,  even  though  a 
former  Master  be  present.”  (Ibid.) 

The  present  Constitution  of  the  Grand 
Lodge  of  England  appears,  however,  to  have 
been  formed  rather  in  reference  to  the  regu- 
lation of  1721  than  to  that  of  1723.  It  pre- 
scribes that  on  the  death,  removal,  or  inca- 
pacity of  the  Master,  the  Senior  Warden,  or 
m his  absence,  the  Junior  Warden,  or  in  his 
absence,  the  immediate  Past  Master,  or  in  his 
absence,  the  Senior  Past  Master,  “shall  act  as 
Master  in  summoning  the  Lodge,  until  the 
next  installation  of  Master.”  (Rule  141.) 
But  the  English  Constitution  goes  on  to  direct 
that,  “in  the  Master’s  absence,  the  immediate 
Past  Master,  or  if  he  be  absent,  the  Senior 
Past  Master  of  the  Lodge  present  shall  take 
the  chair.  And  if  no  Past  Master  of  the 
Lodge  be  present,  then  the  Senior  Warden,  or 
in  his  absence  the  Junior  Warden,  shall  rule 
the  Lodge.” 

Here  again  we  find  ourselves  involved  in  the 
iDtxicacies  of  a divided  sovereignty.  The 


Senior  Warden  congregates  the  Lodge,  but  a 
Past  Master  rules  it.  And  if  the  Warden 
refuses  to  perform  his  part  of  the  duty,  then 
the  Past  Master  will  have  no  Lodge  to  rule. 
So  that,  after  all,  it  appears  that  of  the  two  the 
authority  of  the  Senior  Warden  is  the  greater. 

But  in  this  country  the  usage  has  always 
conformed  to  the  regulation  of  1723,  as  is  ap- 
parent from  a glance  at  our  rituals  and  moni- 
torial works. 

Webb,  in  his  Freemasons'*  Monitor  (edition 
of  1808),  lays  down  the  rule,  that  “in  the  ab- 
sence of  the  Master,  the  Senior  Warden  is  to 
govern  the  Lodge”;  and  that  officer  receives 
annually,  in  every  Lodge  in  the  United  States, 
on  the  night  of  his  installation,  a charge  to 
that  effect.  It  must  be  remembered,  too, 
that  we  are  not  indebted  to  Webb  himself  for 
this  charge,  but  that  he  borrowed  it,  word  for 
word,  from  Preston,  who  wrote  long  before, 
and  who,  in  his  turn,  extracted  it  from  the  rit- 
uals which  were  in  force  at  the  time  of  his 
writing. 

In  the  United  States,  accordingly,  it  has 
been  held,  that  on  the  death  or  removal  of  the 
Master,  his  authority  descends  to  the  Senior 
Warden,  who  may,  however,  by  courtesy, 
offer  the  chair  to  a Past  Master  present,  after 
the  Lodge  has  been  congregated. 

There  is  some  confusion  in  relation  to  the 
question  of  who  is  to  be  the  successor  of  the 
Master,  which  arises  partly  from  the  contra- 
diction between  the  regulations  of  1721  and 
1723,  and  partly  from  the  contradiction  in  dif- 
ferent clauses  of  the  regulation  of  1723  itself. 
But  whether  the  Senior  Warden  or  a Past 
Master  is  to  succeed,  the  regulation  of  1721 
makes  no  provision  for  an  election,  but  im- 
plies that  the  vacancy  shall  be  temporarily 
supplied  during  the  official  term,  while  that  of 
1723  expressly  states  that  such  temporary  suc- 
cession shall  continue  “till  the  next  time  of 
choosing,”  or,  in  the  words  of  the  present  Eng- 
Ush  Constitution,  “until  the  next  installation 
of  Master.” 

But,  in  addition  to  the  authority  of  the  an- 
cient regulation  and_  general  and  uniform 
usage,  reason  and  justice  seem  to  require  that 
the  vacancy  shall  not  be  supplied  permanently 
until  the  regular  time  of  election.  Bj^  holding 
the  election  at  an  earlier  period,  the  Senior 
Warden  is  deprived  of  his  right,  as  a member, 
to  become  a candidate  for  the  vacant  office. 
For  the  Senior  Warden  having  been  regularly 
installed,  has  of  course  been  duly  obligated  to 
serve  in  the  office  to  which  he  had  been  elected 
during  the  full  term.  If  then  an  election 
takes  place  before  the  expiration  of  that  term, 
he  must  be  excluded  from  the  list  of  candi- 
dates, because,  if  elected,  he  could  not  vacate 
his  present  office  without  a violation  of  his 
obligation.  The  same  disability  would  affect 
the  Junior  Warden,  who  by  a similar  obliga- 
tion is  bound  to  the  faithful  discharge  of 
his  duties  in  the  South.  So  that  by  anticipat- 
ing the  election,  the  two  most  prominent  offi- 
cers of  the  Lodge,  and  the  two  most  likely  to 
succeed  the  Master  in  due  course  of  rotation, 
would  be  excluded  from  the  chance  of  promo- 


736 


SUCCOTH 


SUN 


tion.  A grievous  wrong  would  thus  be  done 
to  these  officers,  which  no  Dispensation  of  a 
Grand  Master  should  be  permitted  to  inflict. 

But  even  if  the  Wardens  were  not  ambitious 
of  office,  or  were  not  likely,  under  any  circum- 
stances, to  be  elected  to  the  vacant  office,  an- 
other objection  arises  to  the  anticipation  of  an 
election  for  Master  which  is  worthy  of  consid- 
eration. 

The  Wardens,  having  been  installed  under 
the  solemnity  of  an  obligation  to  discharge  the 
duties  of  their  respective  offices  to  the  best  of 
their  abihty,  and  the  Senior  Warden  having 
been  expressly  charged  that  “in  the  absence 
of  the  Master  he  is  to  rule  the  Lodge,”  a con- 
scientious Senior  Warden  might  very  natur- 
ally feel  that  he  was  neglecting  these  duties 
and  violating  this  obligation,  by  permitting 
the  office  which  he  has  sworn  to  temporarily 
occupy  in  the  absence  of  his  Master  to  be  per- 
manently filled  by  any  other  person. 

On  the  whole,  then,  the  old  regulations,  as 
well  as  ancient,  uninterrupted,  and  uniform 
usage  and  the  principles  of  reason  and  justice, 
seem  imperatively  to  require  that,  on  the 
death  or  removal  of  the  Master,  the  chair  shall 
be  occupied  temporarily  until  the  regular  time 
of  election;  and  although  the  law  is  not 
equally  explicit  in  relation  to  the  person  who 
shall  fill  that  temporary  position,  the  weight 
of  law  and  precedent  seems  to  incline  toward 
the  principle  that  the  authority  of  the  absent 
Master  shall  be  placed  in  the  hands  of  the 
Senior  Warden. 

Succoth.  An  ancient  city  of  Palestine, 
about  forty-five  miles  northeast  of  Jerusalem, 
and  the  site  of  which  is  now  occupied  by  the 
village  of  Seikoot.  It  is  the  place  near  which 
Hiram  Abif  cast  the  sacred  vessels  for  the 
Temple.  (See  Clay  Ground.) 

Sufferer.  (Souffrant.)  The  Second  De- 
gree of  the  Order  of  Initiated  Knights  and 
Brothers  of  Asia. 

Summons.  A warning  to  appear  at  the 
meeting  of  a Lodge  or  other  Masonic  body. 
The  custom  of  summoning  the  members  of  a 
Lodge  to  every  communication,  although  now 
often  neglected,  is  of  very  ancient  date,  and 
was  generally  observed  up  to  a very  recent 
period.  In  the  Anderson  Charges  of  1722, 
it  is  said;  “In  ancient  times,  no  Master  or 
Fellow  could  be  absent  from  the  Lodge,  es- 
pecially when  warned  to  appear  at  it,  without 
incurring  a severe  censure.”  {Constitutions j 
1723,  p.  51.)  In  the  Constitutions  of  the 
Cooke  MS.,  about  1450,  we  are  told  that  the 
Masters  and  Fellows  were  to  be  forewarned  to 
come  to  the  congregations.  (L  902.)  All  the 
old  records,  and  the  testimony  of  writers  since 
the  revival,  show  that  it  was  always  the  usage 
to  summon  the  members  to  attend  the  meet- 
ings of  the  General  Assembly  or  the  particular 
Lodges.  A summons  of  a Lodge  is  often  im- 
properly or  illegally  worded  and  care  should 
be  taken  when  issued. 

Sun.  Hardly  any  of  the  symbols  of  Ma- 
sonry are  more  important  in  their  signification 
or  more  extensive  in  their  application  than  the 
sun.  As  the  source  of  material  light,  it  re- 


minds the  Mason  of  tliat  intellectual  light  of 
which  he  is  in  constant  search.  But  it  is  es- 
pecially as  the  ruler  of  the  day,  giving  to  it  a 
beginning  and  end,  and  a regular  course  of 
hours,  that  the  sun  is  presented  as  a Masonic 
symbol.  Hence,  of  the  three  lesser  lights,  we 
are  told  that  one  represents  or  symbolizes  the 
sun,  one  the  moon,  and  one  the  Master  of  the 
Lodge,  because,  as  the  sun  rules  the  day  and 
the  moon  governs  the  night,  so  should  the 
Worshipful  Master  rule  and  govern  his  Lodge 
with  equal  regularity  and  precision.  And 
this  is  in  strict  analogy  with  other  Masonic 
symbohsms.  For  if  the  Lodge  is  a symbol  of 
the  world,  which  is  thus  governed  in  its 
changes  of  times  and  seasons  by  the  sun,  it  is 
evident  that  the  Master  who  governs  the 
Lodge,  controlling  its  time  of  opening  and 
closing,  and  the  work  which  it  should  do,  must 
be  symbolized  by  the  sun.  The  heraldic  defi- 
nition of  the  sun  as  a bearing  fits  most  appo- 
sitely to  the  symbolism  of  the  sovereignty  of 
the  Master.  Thus  Gwillim  says;  “The  sun 
is  the  symbol  of  sovereignty,  the  hieroglyphic 
of  royalty;  it  doth  signify  absolute  authority.” 
This  representation  of  the  sun  as  a symbol  of 
authority,  while  it  explains  the  reference  to 
the  Master,  enables  us  to  amplify  its  meaning, 
and  apply  it  to  the  three  sources  of  authority 
in  the  Lodge,  and  accounts  for  the  respective 
positions  of  the  officers  wielding  this  authority. 
The  Master,  therefore,  in  the  East  is  a symbol 
of  the  rising  sun;  the  Junior  Warden  in  the 
South,  of  the  Meridian  Sun;  and  the  Senior 
Warden  in  the  West,  of  the  Setting  Sun.  So 
in  the  mysteries  of  India,  the  chief  officers 
were  placed  in  the  east,  the  west,  and  the 
south,  respectively,  to  represent  Brahma,  or 
the  rising;  Vishnu,  or  the  setting;  and  Siva, 
or  the  meridian  sun.  And  in  the  Druidical 
rites,  the  Arch-druid,  seated  in  the  east,  was 
assisted  by  two  other  officers — the  one  in  the 
west  representing  the  moon,  and  the  other  in 
the  south  representing  the  meridian  sun. 

This  triple  division  of  the  government  of  a 
Lodge  by  three  officers,  representatives  of  the 
sun  in  his  three  manifestations  in  the  east, 
south,  and  west,  will  remind  us  of  similar  ideas 
in  the  symbolism  of  antiquity.  In  the  Orphic 
mysteries,  it  was  taught  that  the  sun  generated 
from  an  egg,  burst  forth  with  power  to  tripli- 
cate himself  by  his  own  unassisted  energy. 
Supreme  power  seems  always  to  have  been 
associated  in  the  ancient  mind  with  a three- 
fold division.  Thus  the  sign  of  authority 
was  indicated  by  the  three-forked  lightning  of 
Jove,  the  trident  of  Neptune,  and  the  three- 
headed Cerberus  of  Pluto.  The  government 
of  the  Universe  was  divided  between  these 
three  sons  of  Saturn.  The  chaste  goddess 
ruled  the  earth  ^ as  Diana,  the  heavens  as 
Luna,  and  the  infernal  regions  as  Hecate, 
whence  her  rites  were  only  performed  in  a 
place  where  three  roads  met. 

The  sun  is  then  presented  to  us  in  Masonry 
first  as  a symbol  of  light,  but  then  more  em- 
phatically as  a symbol  of  sovereign  authority. 

But,  says  Wemyss  {Symb.  Lang.),  speaking 
of  Scriptural  symbolism,  “ the  sun  may  be  con- 


SUN 


SUPEREXCELLENT  737 


eidered  to  be  an  emblem  of  Divine  Truth/’ 
because  the  sun  or  light,  of  which  it  is  the 
source,  “is  not  only  manifest  in  itself,  but 
makes  other  things;  so  one  truth  detects,  re- 
veals, and  manifests  another,  as  all  truths  are 
dependent  on,  and  connected  with,  each  other 
more  or  less.”  And  this  again  is  applicable  to 
the  Masonic  doctrine  which  makes  the  Master 
the  symbol  of  the  sun;  for  as  the  sun  dis- 
closes and  makes  manifest,  by  the  opening  of 
day,  what  had  been  hidden  in  the  darkness  of 
nigJit,  so  the  Master  of  the  Lodge,  as  the  ana- 
logue of  the  ancient  hierophant  or  explainer 
of  the  mysteries,  makes  Divine  truth  manifest 
to  the  neophyte,  who  had  been  hitherto  in 
intellectual  darkness,  and  reveals  the  hidden 
or  esoteric  lessons  of  initiation. 

Sun  of  Mercy,  Society  of  the.  Of  this 
Society  little  is  known,  but  Antoine  Joseph 
Pernetty,  the  presumed  author  of  the  Twenty- 
eighth  Degree,  A.  A.  Scottish  Rite,  became  a 
devotee  to  it,  and  induced  Swedenborg  to  be- 
come a member.  Its  central  point  appears 
to  have  been  Avignon  and  Montpellier;  and 
its  nature  Hermetic. 

Sun,  Knight  of  the.  See  Knight  of  the  Sun. 

Sun,  Moon,  and  Stars.  The  plates  pre- 
fixed to  the  Hieroglyphic  Chart  of  Jeremy 
Cross  contain  a page  on  which  are  delineated 
a sun,  moon,  seven  stars,  and  a comet,  which 
has  been  copied  into  the  later  illustrated  edi- 
tions of  Webb’s  Monitor,  and  is  now  to  be 
found  in  all  the  modern  Masters’  carpets.  In 
tlie  connection  in  which  they  are  there  placed 
they  have  no  symbolic  meaning,  although 
many  have  erroneously  considered,  that  they 
have.  The  sun  and  moon  are  not  symbols  in 
the  Third,  but  only  in  the  First  Degree;  the 
stars  are  a symbol  in  the  high  degrees,  e id  the 
comet  is  no  symbol  at  all.  They  are  dmply 
mnemonic  in  character,  and  intended  to  im- 
press on  the  memory,  by  a pictured  represen- 
tation of  the  object,  a passage  in  the  Webb 
lectures  taken  from  the  Prestonian,  which  is 
in  these  words;  “The  All-seeing  Eye,  whom 
the  sun,  moon,  and  stars  obey,  and  under 
whose  watchful  care  even  comets  perform  their 
stupendous  revolutions,  pervades  the  inmost 
recesses  of  the  human  heart,  and  will  reward 
us  according  to  our  merits.”  It  would  have 
been  more  creditable  to  the  symbolic  learning 
of  Cross,  if  he  had  omitted  these  plates  from 
his  collection  of  Masonic  symbols.  At  least 
the  too  common  error  of  mistaking  them  for 
symbols  in  the  Third  Degree  would  have  been 
avoided. 

Sun-WorshIp.  Sir  William  Jones  has  re- 
marked that  two  of  the  principal  sources  of 
mythology  were  a wild  admiration  of  the 
heavenly  bodies,  particularly  the  sun,  and  an 
inordinate  respect  paid  to  the  memory  of  pow- 
erful, wise,  and  virtuous  ancestors,  especially 
the  founders  of  kingdoms,  legislators,  and  war- 
riors. To  the  latter  cause  we  may  attribute 
the  euhemerism  of  the  Greeks  and  the  shinto- 
ism  of  the  Chinese.  But  in  the  former  we 
shall  find  the  origin  of  sun-worship  the  oldest 
and  by  far  the  most  prevalent  of  aU  the  an- 
cient religions. 

48 


Eusebius  says  that  the  Phoenicians  and  the 
Egyptians  were  the  first  who  ascribed  divinity 
to  the  sun.  But  long — very  long — before  these 
ancient  peoples  the  primeval  race  of  Aryans 
worshiped  the  solar  orb  in  his  various  manifes- 
tations asthe  producerof  light.  “ In  the  Veda,” 
says  a native  commentator,  “there  are  only 
three  deities:  Surya  in  heaven,  Indra  in  the 
sky,  and  Agni  on  the  earth.”  But  Surya, 
Indra,  Agni  are  but  manifestations  of  God  in 
the  sun,  the  bright  sky,  and  the  fire  derived 
from  the  solar  light.  In  the  profoundly  poetic 
ideas  of  the  Vedic  hymns  we  find  perpetual 
allusion  to  the  sun  with  his  hfe-bestowing  rays. 
Everywhere  in  the  East,  amidst  its  brilliant 
skies,  the  sun  claimed,  as  the  glorious  mani- 
festation of  Deity,  the  adoration  of  those  prim- 
itive peoples.  The  Persians,  the  Assyrians, 
the  Chaldeans — all  worshiped  the  sun.  The 
Greeks,  a more  intellectual  people,  gave  a 
poetic  form  to  the  grosser  idea,  and  adored 
Apollo  or  Dionysius  as  the  sun-god. 

Sun-worship  was  introduced  into  the  mys- 
teries not  as  a material  idolatry,  but  as  the 
means  of  expressing  an  idea  of  restoration  to 
life  from  death,  drawn  from  the  daily  reap- 
pearance in  the  east  of  the  solar  orb  after  its 
nightly  disappearance  in  the  west.  To  the 
Bun,  too^  as  the  regenerator  or  revivifier  of  all 
things,  IS  the  Phallic  worship,  which  made  a 
prominent  part  of  the  mysteries,  to  be  attrib- 
uted. From  the  Mithraic  initiations,  in  which 
sun-worship  played  so  important  a part,  the 
Gnostics  derived  many  of  their  symbols. 
These,  again,  exercised  their  influence  upon 
the  Medieval  Freemasons.  Thus  it  is  that 
the  sun  has  become"  so  prominent  in  the  Ma- 
sonic system;  not,  of  course,  as  an  object  of 
worship,  but  purely  as  a symbol,  the  inter- 
pretation of  which  presents  itself  in  many  dif- 
ferent ways.  (See/Stm.) 

Supereicellent  Masons.  Dr.  Oliver  de- 
votes the  fifteenth  lecture  of  his  Historical 
Landmarks  (vol.  i.,  pp.  401-438)  to  an  essay 
“On  the  number  and  classification  of  the 
Workmen  at  the  building  of  King  Solomon’s 
Temple.”  His  statement,  based  entirely  on 
old  lectures  and  legends,  is  that  there  were 
nine  Masons  of  supereminent  ability  who 
were  called  Superexcellent  Masons,  and  fwho 
presided  over  as  many  Lodges  of  Excellent 
Masons,  while  the  nine  Superexcellent  Ma- 
sons formed  also  a Lodge  over  which  Tito 
Zadok,  Prince  of  Harodim,  presided.  In  a 
note  on  p.  423,  he  refers  to  these  Superexcel- 
lent Masons  as  being  the  same  as  the  Most 
Excellent  Masters  who  constitute  the  Sixth 
Degree  of  the  American  Rite.  The  theory 
advanced  by  Dr.  Oliver  is  not  only  entirely 
unauthenticated  by  historical  evidence  of  any 
kind,  but  also  inconsistent  with  the  ritual  of 
that  degree.  It  is,  in  fact,  merely  a myth,  and 
not  a well-constructed  one. 

Superexcellent  Master.  A degree  which 
was  originally  an  honorary  or  side  degree  con- 
ferred by  the  Inspectors-General  of  the  Ancient 
and  Accepted  Scottish  Rite  at  Charleston.  It 
has  since  been  introduced  into  some  of  the 
Royal  and  Select  Councils  of  the  United  States, 


738  SUPEREXCELLENT 


SUPPORTS 


and  there  conferred  as  an  additional  degree. 
This  innovation  on  the  regular  series  of  Cryp- 
tic degrees,  with  which  it  actually  has  no  his- 
torical connection,  met  with  great  opposition; 
so  that  the  convention  of  Royal  and  Select 
Masters,  which  met  at  NewYork  in  June,  1873, 
resolved  to  place  it  in  the  category  of  an  hon- 
orary degree,  which  might  or  might  not  be 
conferred  at  the  option  of  a Council,  but  not 
as  an  integral  part  of  the  Rite.  Although  this 
body  had  no  dogmatic  authority,  its  decision 
will  doubtless  have  some  influence  in  settling 
the  question.  The  degree  is  simply  an  en- 
largement of  that  part  of  the  ceremonies  of 
the  Royal  Arch  which  refer  to  the  Temple  de- 
struction. To  that  place  it  belongs,  if  it  be- 
longs an^^here,  but  has  no  more  to  do  with 
the  ideas  inculcated  in  Cryptic  Masonry,  than 
have  any  of  the  degrees  lately  invented  for 
modern  secret  societies. 

Whence  the  degree  originally  sprang,  it  is 
impossible  to  tell.  It  could  hardly  have  had 
its  birth  on  the  Continent  of  Europe;  at  least, 
it  does  not  appear  to  have  been  known  to 
European  writers.  Neither  Gadicke  nor  Pen- 
ning mention  it  in  their  Encyclopedias;  nor  is 
it  found  in  the  catalogue  of  more  than  seven 
hundred  degrees  given  by  Thory  in  his  Acta 
Latomorum;  nor  does  Ragon  allude  to  it  in 
his  Tuileur  General,  although  he  has  there 
given  a list  of  one  hundred  and  fifty-three 
degrees  or  modifications  of  the  Master.  Oliver, 
it  is  true,  speaks  of  it,  but  he  evidently  derived 
his  knowledge  from  an  American  source.  ^ It 
may  have  been  manufactured  in  America, 
and  possibly  by  some  of  those  engaged  in 
founding  the  Scottish  Rite.  The  only  Cahier 
that  I ever  saw  of  the  original  ritual,  which  is 
still  in  my  possession,  is  in  the  handwriting  of 
Alexander  McDonald,  a very  intelligent  and 
enthusiastic  Mason,  who  was  at  one  time  the 
Grand  Commander  of  the  Supreme  Council 
for  the  Southern  Jurisdiction. 

The  Masonic  legend  of  the  degree  of  Super- 
excellent  Master  refers  to  circumstances 
which  occurred  on  the  last  day  of  the  siege  of 
Jerusalem  by  Nebuzaradan,  the  captain  of  the 
Chaldean  army,  who  had  been  sent  by  Nebu- 
chadnezzar to  destroy  the  city  and  Temple, 
as  a just  punishment  of  the  Jewish  king  Zede- 
kiah  for  his  perfidy  and  rebellion.  It  occu- 
pies, therefore,  precisely  that  point  of  time 
which  is  embraced  in.  that  part  of  the  Royal 
Arch  Degree  which  represents  the  destruction 
of  the  Temple,  and  the  carrying  of  the  Jews  in 
captivity  to  Babylon.  It  is,  in  fact,  an  exem- 
plification and  extension  of  that  part  of  the 
Royal  Arch  Degree. 

As  to  the  symbolic  design  of  the  degree,  it  is 
very  evident  that  its  legend  and  ceremonies 
are  intended  to  inculcate  that  important  Ma- 
sonic virtue — fidelity  to  vows.  Zedekiah,  the 
wicked  King  of  Judah,  is,  by  the  modern  ritual- 
ists who  have  symbolized  the  degree,  adopted 
very  appropriately  as  the  symbol  of  perfidy; 
and  the  severe  but  well-deserved  punishment 
which  was  inflicted  on  him  by  the  King  of 
Babylon  is  set  forth  in  the  lecture  as  a great 
moral  lesson,  whose  object  is  to  warn  the  recip- 


ient of  the  fatal  effects  that  will  ensue  from  a 
violation  of  his  sacred  obligations. 

Superintendent  of  Works,  Grand.  An 
officer  of  the  Grand  Lodge  of  England,  who  is 
appointed  annually  by  the  Grand  Master. 
He  should  be  well  skilled  in  geometry  and 
architecture.  His  duty  is  to  advise  with  the 
Board  of  General  Purposes  on  all  plans  of 
building  or  edifices  undertaken  by  the  Grand 
Lodge,  and  furnish  plans  and  estimates  for  the 
same;  to  superintend  their  construction,  and 
see  that  they  are  conformable  to  the  plans  ap- 
proved by  the  Grand  Master,  the  Grand 
Lodge,  and  the  Board  of  General  Purposes; 
to  suggest  improvements,  and  make  an  annual 
report  on  the  condition  of  all  the  Grand  Lodge 
edifices.  The  offi  «e  is  not  known  in  the  Grand 
Lodges  of  this  country,  but  where  there  is  a 
temple  or  hall  belonging  to  a Grand  Lodge,  the 
duty  of  attending  to  it  is  referred  to  a hall 
committee,  which,  when  necessary,  engages 
the  services  of  a professional  architect. 

Superior.  The  Sixth  and  last  degree  of 
the  German  Union  of  the  Twenty-two. 

Superiors,  Unknown.  See  Unknown 
Superiors. 

Super-Masonic.  Ragon  {Orth.  Magon., 
p.  73)  calls  the  high  degrees,  as  being  beyond 
Ancient  Craft  Masonry,  “Grades  super  Ma- 
9onniques.” 

Supplanting.  All  the  Old  Constitutions, 
without  exception,  contain  a charge  against 
one  Fellow  supplanting  another  in  his  work. 
Thus,  for  instance,  the  third  charge  in  the 
Harleian  MS.,  No.  2054,  says:  “ Alsoe  that  noe 
maister  nor  fellowe  shall  subplant  others  of 
their  worke,  that  is  to  say,  if  they  haue  taken  a 
worke  or  stand  maister  of  a Lord’s  worke,  y" 
shall  not  put  him  out  of  it  if  he  be  able  of 
cuning  to  end  the  worke.”  From  this  we  de- 
rive the  modern  doctrine  that  one  Lodge  can- 
not interfere  with  the  work  of  another,  and 
that  a candidate  beginning  his  initiation  in  a 
Lodge  must  finish  it  in  the  same  Lodge. 

Supports  of  the  Lodge.  The  symbolism 
connected  with  the  supports  of  the  Lodge  is 
one  of  the  earliest  and  most  extensively  preva- 
lent in  the  Order.  The  oldest  Catechism  of 
the  eighteenth  century  gives  it  in  these  words : 

“Q.  What  supports  your  Lodge? 

“A.  Three  great  Pillars. 

“Q.  What  are  their  names? 

“A.  Wisdom,  Strength,  and  Beauty. 

“Q.  Who  doth  the  Pillar  of  Wisdom  repre- 
sent? 

“A.  The  Master  in  the  East. 

“Q.  Who  doth  the  Pillar  of  Strength  repre- 
sent? 

“A.  The  Senior  Warden  in  the  West. 

“Q.  Who  doth  the  Pillar  of  Beauty  repre- 
sent? 

“A.  The  Junior  Warden  in  the  South. 

“Q.  Why  should  the  Master  represent  the 
Pillar  of  Wisdom? 

“A.  Because  he  gives  instructions  to  the 
Crafts  to  carry  on  their  work  in  a proper  man- 
ner, with  good  harmony. 

“Q.  Why  should  the  Senior  Warden  repre- 
sent the  Pillar  of  Strength? 


SUPPORTS 


SUPPORTS 


739 


*‘A.  As  the  Sun  sets  to  finisli  the  day,  so 
the  Senior  Warden  stands  in  the  West  to  pay 
the  hirelings  their  wages,  which  is  the  strength 
and  support  of  all  business. 

“Q.  Why  should  the  Junior  Warden  repre- 
sent the  Pillar  of  Beauty? 

‘‘ A.  Because  he  stands  in  the  South  at  high 
twelve  at  noon,  which  is  the  beauty  of  the  day, 
to  call  the  men  off  from  work  to  refreshment, 
and  to  see  that  they  come  on  again  in  due  time, 
that  the  Master  may  have  pleasure  and  profit 
therein. 

“Q.  Why  is  it  said  that  your  Lodge  is  sup- 
ported by  these  three  great  Pillars — Wisdom, 
Strength,  and  Beauty? 

“A.  Because  Wisdom,  Strength,  and 
Beauty  is  the  finisher  of  all  works,  and  nothing 
can  be  carried  on  without  them. 

“Q.  Why  so,  Brother? 

“A.  Because  there  is  Wisdom  to  contrive. 
Strength  to  support,  and  Beauty  to  adorn.” 

Preston  repeats  substantially  (but,  of 
course,  with  an  improvement  of  the  language) 
this  lecture;  and  he  adds  to  it  the  symbolism 
of  the  three  orders  of  architecture  of  which 
these  pillars  are  said  to  be  composed.  These, 
he  says,  are  the  Tuscan,  Doric,  and  Corin- 
thian. The  mistake  of  enumerating  the  Tus- 
can among  the  ancient  orders  was  corrected 
by  subsequent  ritualists.  Preston  also  re- 
ferred the  supports  symbolically  to  the  three 
Ancient  Grand  Masters.  This  symbolism 
was  afterward  transferred  by  Webb  from  the 
First  to  the  Third  Degree. 

Webb,  in  modifying  the  lecture  of  Preston, 
attributed  the  supports  not  to  the  Lodge,  but 
to  the  Institution;  an  unnecessary  alteration, 
since  the  Lodge  is  but  the  type  of  the  Institu- 
tion. His  language  is;  “Our  Institution  is 
said  to  be  supported  by  wisdom,  strength, 
and  beauty;  because  it  is  necessary  that  there 
should  be  wisdom  to  contrive,  strength  to  sup- 
port, and  beauty  to  adorn  all  great  and 
important  undertakings.”  He  follows  the  an- 
cient reference  of  the  pillars  to  the  three  offi- 
cers, and  adopts  Preston’s  symbolism  of  the 
three  orders  of  architecture,  but  he  very  wisely 
substitutes  the’ Ionic  for  the  Tuscan.  Hem- 
ming, in  his  lectures  adopted  by  the  Grand 
Lodge  of  England  in  1813,  retained  the  sym- 
bolism of  the  pillars,  but  gave  a change  in  the 
language.  He  said:  “A  Mason’s  Lodge  is 
supported  by  three  grand  pillars.  They  are 
called  Wisdom,  Strength,  and  Beauty.  Wis- 
dom to  contrive.  Strength  to  ppport,^  and 
Beauty  to  adorn.  Wisdom  to  direct  us  in  all 
our  undertakings.  Strength  to  support  us  in 
all  our  difficulties,  and  Beauty  to  adorn  the 
inward  man.” 

The  French  Masons  preserve  the  same  sym- 
bolism. Bazot  {Manuel,  p.  225)  says:  “Three 
great  pillars  sustain  the  Lodge.  The  first, 
the  emblem  of  wisdom,  is  represented  by  the 
Master  who  sits  in  the  east,  whence  light  and 
his  commands  emanate.  The  second,  the 
emblem  of  strength,  is  represented  by  the 
Senior  Warden,  who  sits  in  the  west,  where  the 
workmen  are  paid,  whose  strength  and  exist- 
ence are  preserved  by  the  wages  which  they 


receive.  The  third  and  last  pillar  is  tie  em- 
blem of  beauty;  it  is  represented  by  the  Junior 
Warden,  who  sits  in  tiie  south,  because  that 
part  typifies  the  middle  of  the  day,  whose 
beauty  is  perfect;  during  this  time  the  work- 
men repose  from  work;  and  it  is  thence  that 
the  Junior  Warden  sees  them  return  to  the 
Lodge  and  resume  their  labors.” 

The  German  Masons  have  also  maintained 
these  three  pillars  in  their  various  rituals. 
Schroder,  the  author  of  the  most  philosophical 
one,  says:  “The  universal  Lodge,  as  well  as 
every  particular  one,  is  supported  by  three 
great  invisible  columns — Wisdom,  Strength, 
and  Beauty;  for  as  every  building  is  planned 
and  fashioned  by  Wisdom,  owes  its  durability 
and  solidity  to  Strengtli,  and  is  made  sym- 
metrical amd  harmonious  by  Beauty,  so  ought 
our  spiritual  building  to  be  designed  by  Wis- 
dom, which  gives  it  the  firm  foundation  of 
Truth,  on  which  the  Strength  of  conviction 
may  build,  and  self-knowledge  complete  the 
structure,  and  give  it  permanence  and  contin- 
uance by  means  of  right,  justice,  and  resolute 
perseverance;  and  Beauty  will  finally  adorn 
the  edifice  with  all  the  social  virtues,  with 
brotherly  love  and  union,  with  benevolence, 
kindness,  and  a comprehensive  philanthropy.” 

Stieglitz,  in  his  work  On  the  Old  German 
ArcMfedwre(i., 239), after  complaining  that  the 
building  principles  of  the  old  German  artists 
were  lost  to  us,  because,  considering  them  as 
secrets  of  the  brotherhood,  they  deemed  it 
unlawful  to  commit  them  to  writing,  yet 
thinks  that  enough  may  be  found  in  the  old 
documents  of  the  Fraternity  to  sustain  the 
conjecture  that  these  three  supports  were 
familiar  to  the  Operative  Masons.  He  says: 

“Wisdom,  Strength,  and  Beauty  were  hon- 
ored by  them  as  supporting  pillars  for  the  per- 
fect accomplishment  of  the  works ; and  thence 
they  considered  them  symbolically  as  es- 
sential piUars  for  the  support  of  the  Lodge. 
Wisdom,  which,  established  on  science,  gives 
invention  to  the  artist,  and  the  right  arrange- 
ment and  appropriate  disposition  of  the  whole 
and  of  all  its  parts;  Strength,  which,  proceed- 
ing from  the  harmonious  balance  of  all  the 
forces,  promotes  the  secure  erection  of  the 
building;  and  Beauty,  which,  manifested  in 
God’s  creation  of  the  world,  adorns  the  work 
and  makes  it  perfect.” 

I can  hardly  doubt,  from  the  early  appear- 
ance of  this  symbol  of  the  three  supports,  and 
from  its  unchanged  form  in  all  countries,  that 
it  dates  its  origin  from  a period  earlier  than 
the  revival  in  1717,  and  that  it  may  be  traced 
to  the  Operative  Masons  of  the  Middle  Ages, 
where  Stieglitz  says  it  existed. 

One  thing  is  clear,  that  the  symbol  is  not 
found  among  those  of  the  Gnostics,  and  was 
not  familiar  to  the  Rosicrucians;  and,  there- 
fore, out  of  the  three  sources  of  our  symbol- 
ism— Gnosticism,  Rosicrucianism,  and  Oper- 
ative Masonry — it  is  most  probable  that  it 
has  been  derived  from  the  last. 

When  the  high  degrees  were  fabricated,  and 
Christianity  began  to  furnish  its  symbols  and 
doctrine  to  the  new  Masonry,  the  old  Temple 


740 


SUPREME 


SUPREME 


of  Solomon  was  by  some  of  them  abandoned, 
and  that  other  temple  adopted  to  which 
Christ  had  referred  when  he  said,  “Destroy 
this  temple,  and  in  three  days  I will  raise  it 
up.”  The  old  supports  of  wisdom,  strength, 
and  beauty,  which  had  sufficed  for  the  Gothic 
builders,  and  which  they,  borrowing  them  from 
the  results  of  their  labors  on  the  cathedrals, 
had  applied  symbolically  to  their  Lodges, 
were  discarded,  and  more  spiritual  supports 
for  a more  spiritual  temple  were  to  be  selected. 
Tnere  had  been  a new  dispensation,  and  there 
was  to  be  a new  temple.  The  great  doctrine 
of  that  new  dispensation  was  to  furnish  the 
supporting  pillars  for  the  new  temple.  In 
these  high  Christianized  degrees  we  therefore 
no  longer  find  the  columns  of  Wisdom, 
Strength,  and  Beauty,  but  the  spiritual  ones 
of  Faith,  Hope,  and  Charity. 

But  the  form  of  the  symbolism  is  un- 
changed. The  East,  the  West,  and  the  South 
are  still  the  spots  where  we  find  the  new,  as 
we  did  the  old,  pillars.  Thus  the  triangle  is 
preserved;  for  the  triangle  is  the  Masonic 
symbol  of  God,  who  is,  after  all,  the  true  sup- 
port of  the  Lodge. 

Supreme  Authority.  The  supreme  au- 
thority in  Masonry  is  that  dogmatic  power 
from  whose  decisions  there  is  no  appeal.  At 
the  head  of  every  Rite  there  is  a supreme  au- 
thority which  controls  and  directs  the  acts  of 
all  subordinate  bodies  of  the  Rite.  In  the 
United  States,  and  in  the  American  Rite 
which  is  there  practised,  it  would,  at  the  first 
glance,  appear  that  the  supreme  authority  is 
divided.  That  of  symbolic  Lodges  is  vested 
in  Grand  Lodges,  of  Royal  Arch  Chapters  in 
Grand  Chapters,  of  Royal  and  Select  Coun- 
cils in  Grand  Councils,  and  of  Commanderies 
of  Knights  Templar  in  the  Grand  Encamp- 
ment. And  so  far  as  ritualistic  questions  and 
matters  of  internal  arrangement  are  concerned, 
the  supreme  authority  is  so  divided.  But  the 
supreme  authority  of  Masonry  in  each  State 
is  actually  vested  in  the  Grand  Lodge  of  that 
State.  It  is  universally  recognized  as  Ma- 
sonic law  that  a Mason  expelled  or  suspended 
by  the  Grand  Lodge,  or  by  a subordinate 
Lodge  with  the  approval  and  confirmation  of 
the  Grand  Lodge,  thereby  stands  expelled  or 
suspended  from  Royal  Arch,  from  Cryptic, 
and  from  Templar  Masonry.  The  same  rules 
apply  to  the  A.  and  A.  S.  Rite.  Nor  can  he 
]:)e  permitted  to  visit  any  of  the  bodies  in  either 
of  these  divisions  of  the  Rite  so  long  as  he  re- 
mains under  the  ban  of  expulsion  of  the  Grand 
Lodge.  So  the  status  or  condition  of  every 
Mason  in  the  jurisdiction  is  controlled  by  the 
Grand  Lodge,  from  whose  action  on  that  sub- 
ject there  is  no  appeal.  The  Masonic  life  and 
death  of  every  member  of  the  Craft,  in  every 
class  of  the  Order,  is  in  its  hands,  and  thus  the 
Grand  Lodge  becomes  the  real  supreme  au- 
thority of  the  jurisdiction. 

Supreme  Commander  of  the  Stars. 
{Supreme  Commandeur  des  Astres.)  A degree 
said  to  have  been  invented  at  Geneva  in  1779, 
and  found  in  the  collection  of  M.  A.  Viany. 

Supreme  Consistory.  {Supreme  Con- 


sisioire.)  The  title  of  some  of  the  highest 
bodies  in  the  Rite  of  Mizraim.  In  the  origi- 
nal construction  of  the  Rite  at  Naples  the 
members  of  the  Ninetieth  Degree  met  in  a 
Supreme  Consistory.  When  the  Bederides 
took  charge  of  the  Rite  they  changed  the  title 
of  the  governing  body  to  Supreme  Council. 

Supreme  Council.  The  Supreme  Ma- 
sonic authority  of  the  Ancient  and  Accepted 
Scottish  Rite  is  called  a Supreme  Council.  A 
Supreme  Council  claims  to  derive  the  author- 
ity for  its  existence  from  the  Constitutions  of 
1786.*  I have  no  intention  here  of  entering 
into  the  question  of  the  authenticity  of  that 
document.  The  question  is  open  to  the  his- 
torian, and  has  been  amply  discussed,  with 
the  natural  result  of  contradictory  con- 
clusions. But  he  who  accepts  the  Ancient 
and  Accepted  Scottish  Rite  as  genuine  Free- 
masonry, and  owes  his  obedience  as  a Mason 
to  its  constituted  authorities,  is  compelled  to 
recognize  those  Constitutions  wherever  or 
whenever  they  may  have  been  enacted  as  the 
fundamental  law — the  constitutional  rule  of 
his  Rite.  To  their  authority  all  the  Supreme 
Councils  owe  their  legitimate  existence. 

Dr.  Frederick  Dalcho,  who,  I think,  may 
very  properly  be  considered  as  the  founder  in 
the  United  States,  and  therefore  in  the  world, 
of  the  Ancient  and  Accepted  Scottish  Rite  in 
its  present  form  as  the  legitimate  successor  of 
the  Rite  of  Perfection  or  of  Herodem,  has 
given  in  the  Circular  written  by  him,  and  pub- 
lished December  4,  1802,  by  the  Supreme 
Council  at  Charleston,  the  following  account 
of  the  establishment  of  Supreme  Councils : 

“On  the  1st  of  May,  1786,  the  Grand  Con- 
stitution of  the  thirty-third  degree,  called 
the  Supreme  Council  of  Sovereign  Grand  In- 
spectors General,  was  finally  ratified  by  his 
Majesty  the  King  of  Prussia,  who,  as  Grand 
Commander  of  the  Order  of  Prince  of  the 
Royal  Secret,  possessed  the  Sovereign  Masonic 
power  over  all  the  Craft.  In  the  new  Consti- 
tution, this  high  power  was  conferred  on  a 
Supreme  Council  of  nine  brethren  in  each 
nation,  who  possess  all  the  Masonic  prerog- 
atives, in  their  own  district,  that  his  Majesty 
individually  possessed,  and  are  Sovereigns  of 
Masonry” 

The  law  for  the  estabhshment  of  a Supreme 
Council  is  found  in  the  following  words  in  the 
Latin  Constitutions  of  1786:  “The  first  de- 
gree will  be  subordinated  to  the  second,  that 
to  the  third,  and  so  in  order  to  the  sublime. 
Thirty-third,  and  last,  which  will  watch  over 
all  the  others,  will  correct  their  errors  and  will 
govern  them,  and  whose  congregation  or  con- 
vention will  be  a dogmatic  Supreme  Grand 
Council,  the  Defender  and  Conservator  of  the 
Order,  which  it  will  govern  and  administer 
according  to  the  present  Constitutions  and 
those  which  may  hereafter  be  enacted.” 

But  the  Supreme  Council  at  Charleston  de- 
rived its  authority  and  its  information  from 
what  are  called  the  French  Constitutions; 
and  it  is  in  them  that  we  find  the  statement 


*See  Constitutions  of  1786. 


SUPREME 


SUPREME 


741 


that  Frederick  invested  the  Supreme  Council 
with  the  same  prerogatives  that  he  himself 

Possessed,  a provision  not  contained  in  the 
atin  Constitutions.  The  twelfth  article 
says:  “The  Supreme  Council  will  exercise  all 
the  Masonic  sovereign  powers  of  which  his 
Majesty  Frederick  IL,  King  of  Prussia,  was 
possessed.”* 

These  Constitutions  further  declare  (Art. 
5)  that  “every  Supreme  Council  is  composed 
of  nine  Inspectors-General,  five  of  whom 
should  profess  the  Christian  rehgion.”  In  the 
same  article  it  is  provided  that  “there  shall  be 
only  one  Council  of  this  degree  in  each  nation 
or  kingdom  in  Europe,  two  in  the  United 
States  of  America  as  far  removed  as  possible 
the  one  from  the  other,  one  in  the  English 
islands  of  America,  and  one  likewise  in  the 
French  islands.” 

It  was  in  compliance  with  these  Constitu- 
tions that  the  Supreme  Council  at  Charles- 
ton, South  Carolina,  was  instituted.  In  the 
Circular,  already  cited,  Dalcho  gives  this  ac- 
count of  its  establishment: 

“On  the  31st  of  May.  1801.  the  Supreme 
Council  of  the  thirty-third  aegree  for  the 
United  States  of  America  was  opened,  with 
the  high  honors  of  Masonry,  by  Brothers  John 
Mitchell  and  Frederick  Dalcho,  Sovereign 
Grand  Inspectors-General;  and  in  the  course 
of  the  present  year,  [1802,1  the  whole  number 
of  Grand  Inspectors-General  was  completed, 
agreeably  to  the  Grand  Constitutions.” 

This  was  the  first  Supreme  Council  of  the 
Ancient  and  Accepted  Scottish  Rite  ever 
formed;  from  it  has  emanated  either  directly 
or  indirectly  all  the  other  Councils  which  have 
been  since  established  in  America  or  Europe; 
and  although  it  now  exercises  jurisdiction  only 
over  a part  of  the  United  States  under  the  title 
of  the  Supreme  Council  for  the  Southern  Juris- 
diction of  the  United  States,  it  claims  to  be 
and  is  recognized  as  “the  Mother  Council  of 
the  World.” 

Under  its  authority  a Supreme  Council,  the 
second  in  date,  was  established  by  Count  de 
Grasse  in  the  French  West  Indies,  in  1802;  a 
third  in  France,  by  the  same  authority,  in 
1804;  and  a fourth  in  Italy  in  1805.  In  1813 
the  Masonic  jurisdiction  of  the  United  States 
was  divided;  the  Mother  Council  establishing 
at  the  city  of  New  York  a Supreme  Council 
for  the  Northern  Jurisdiction,  and  over  the 
States  north  of  the  Ohio  and  east  of  the  Mis- 
sissippi, reserving  to  itseK  all  the  remainder  of 
the  territory  of  the  United  States.  The  seat 
of  the  Northern  Council  is  now  at  Boston; 
and  although  the  offices  of  the  Grand  Com- 
mander and  Secretary-General  of  the  South- 
ern Council  are  now  in  the  city  of  Washing- 
ton, whence  its  documents  emanate,  its  seat 
is  still  constructively  at  Charleston. 

On  their  first  organization,  the  Supreme 


* This  shows  the  difference  in  the  sources  of 
authority  between  the  A.  and  A.  S.  Rite  and 
Symbolic  Masonry.  The  former  is  mon- 
archical, while  the  latter  is  supposed  to  be 
democratic.  [E.  E.  C.l 


Councils  were  limited  to  nine  members  in 
each.  That  rule  continued  to  be  enforced  in 
the  Mother  Council  until  the  year  1859,  when 
the  number  was  increased  to  thirty-three. 
Similar  enlargements  have  been  made  in  all 
the  other  Supreme  Councils  except  that  of 
Scotland,  which  still  retains  the  original  num- 
ber. 

The  officers  of  the  original  Supreme  Council 
at  Charleston  were:  a Most  Puissant  Sover- 
eign Grand  Commander,  Most  Illustrious 
Lieutenant  Grand  Commander,  Illustrious 
Treasurer-General  of  the  Holy  Empire,  Illus- 
trious Secretary-General  of  the  Holy  Empire, 
Illustrious  Grand  Master  of  Ceremonies,  and 
Illustrious  Captain  of  the  Guards. 

In  1859,  with  the  change  of  numbers  in  the 
membership,  there  was  also  made  a change  in 
the  number  and  titles  of  the  officers.  These 
now  in  the  Mother  Council,  according  to  its 
present  Constitution,  are:  1.  Sovereign  Grand 
Commander;  2.  Lieutenant  Grand  Command- 
er; 3.  Secretary-General  of  the  Holy  Empire; 
4.  Grand  Prior;  5.  Grand  Chancellor;  6. 
Grand  Minister  of  State;  7.  Treasurer-Gen- 
eral of  the  Holy  Empire;  8.  Grand  Auditor; 
9.  Grand  Almoner;  10.  Grand  Constable; 
11.  Grand  Chamberlain;  12.  First  Grand 
Equerry;  13.  Second  Grand  Equerry;  14. 
Grand  Standard-Bearer;  15.  Grand  Sword- 
Bearer;  16.  Grand  Herald.  The  Secretary- 
General  is  properly  the  seventh  officer,  but  b}^ 
a decree  of  the  Supreme  Council  he  h made 
the  third  officer  in  rank  “ while  the  office 
continues  to  be  filled  bv  Bro.  Albert  G.  Mac- 
key,  the  present  incumbent,  who  is  the  Dean 
of  the  Supreme  Council.”  Dr.  Mackey  held 
this  position  until  his  death. 

The  officers  somewhat  vary  in  other  Su- 
preme Councils,  but  the  presiding  and  record- 
ing officers  are  everywhere  a Sovereign  Grand 
Commander  and  a Secretary-General  of  the 
Holy  Empire. 

Supreme  Councils,  A.  A.  Scottish  Rite. 

These  Councils  are  organized  in  almost  every 
country  of  the  world,  a number  being  under 
royal  patronage,  and  in  many  nations  are  the 
governing  power  over  all  existing  Masonry. 
A synoptical  history  of  all  the  Supreme  Coun- 
cils that  have  ever  existed,  with  the  manner  of 
their  formation  in  chronological  order,  is  pub- 
lished in  the  Proceedings  of  the  Supreme  Coun- 
cil for  the  Northern  Masonic  Jurisdiction  for 
1908.  From  this  article  is  taken  the  following 
list  (on  p.  742),  giving  the  Supreme  Councils 
which  have  received  general  recognition. 

The  following  Supreme  Councils  have  been 
formed,  but  have  not  received  formal  recog- 
nition and  the  courtesy  of  an  exchange  of  rep- 
resentation : Florence,  Hungary,  Luxembourg, 
Naples,  Palermo,  Rome,  and  Turkey.  The 
number  of  these  Supreme  Bodies  accomplishes 
33. 

On  the  22d  of  September,  1875,  a congress  of 
the  various  Supreme  Councils  was  convened 
at  Lausanne,  Switzerland,  to  consider  such 
matters  as  might  then  and  there  be  submitted 
for  consideration  and  united  action,  and  be 
deemed  for  the  general  benefit  of  the  Rite. 


742 


SUPREME 


SUSPENSION 


Supreme  Council.  Grand  Commander.  Orient.  Constituted. 

America,  N.  J.  United  States.. . Hon.  Barton  Smith,  33° Boston Aug.  5,  1813 

America,  S.  J.  United  States. . . Hon.  George  F.  Moore,  33° Washington  . . .May  31,  1801 

Argentine  Republic Emilio  Gouchon,  33° Buenos  Ayres.  .Sept.  13,  1858 

Belgium Comte  Goblet  d’Alviella,  33° Bruxelles Mar.  11,  1817 

Brazil Dr.  Lauro  Sodre,  33° Lavradio 1829 

Canada Hon.  J.  Morison  Gibson,  33° Hamilton Oct.  16,  1874 

Central  America  (Guatemala) . .Dr.  Juan  Padilla,  33° San  Jose Nov.  27,  1870 

Chili Victor  G.mo.  Ewing,  33° Santiago May  11,  1870 

Colombia,  U.  S.  of Dr.  Simon  Bossa,  33° Cartagena 

Colon,  for  Cuba Dr.  Manuel  S.  Castellanos,  33° Havana Mar.  25, ‘1859 

Dominican  Republic C.  Rafael  Alardo,  33° 

England,  Wales,  etc Rt.  Hon.  the  Earl  of  Dartrey,  33°. . . . London Oct.  26,  1845 

Egj^pt Idris  Bey  Ragheb,  33° Cairo 1878 

France Jean  M.  Raymond,  33° Paris Sept.  22,  1804 

Greece Dr.  Prof.  E.  M.  Galani,  33° Athens July  24,  1872 

Ireland Col.  A.  Vesey  Davoren,  33° Dublin June  11,  1826 

Italy Cav.  Saverio  Fera,  33° Rome 1858 

Mexico Hon.  Jose  Castellot,  33° Mexico April  28, 1868 

Paraguay Christian  G.  Heisecke,  33° 

Peru Col.  Alejanro  Rivera,  33° Lima Nov.  2,  1830 

Portugal Sebastio  de  Megalhaes  Lima,  33°. . .Lisbon Oct.  30,  1869 

Scotland Rt.  Hon.  the  Earl  of  Kintore,  33°..  .Edinburgh 1846 

Spain Dead Madrid July  4,  181 1 

Switzerland Paul  Etier,  33° Lausanne Mar.  30,  1873 

Turkey S.  A.  Prince  Aziz  Hassan  Pasha.  . . .Constantinople 1908 

Uruguay Hon.  Ricardo  J.  Areco,  33° Montevideo^ 1856 

Venezuela Dr.  Emilio  Conde  Flores,  33° 


Much  speculation  and  lack  of  confidence  was 
the  result  among  many  of  the  invited  partici- 
pants lest  they  might  be  committed  by  uniting 
in  the  conference.  The  Congress,  however, 
was  held,  and  a declaration  of  principles  set 
forth.  There  was  also  stipulated  and  agreed 
upon  a treaty,  involving  highly  important 
measures,  embraced  within  twenty-three  ar- 
ticles, which  was  concluded  September  22, 
1875.  “The  intimate  alliance  and  confedera- 
tion of  the  contracting  Masonic  powers  ex- 
tended and  extends  under  their  auspices  to 
all  the  subordinates  and  to  all  true  and  faith- 
ful Masons  of  their  Tespective  jurisdictions.” 
“Whoever  may  have  illegitimately  and  irregu- 
larly received  any  Degree  of  the  A.  A.  Scottish 
Rite  can  nowhere  enjoy  the  prerogatives  of  a 
Freemason  until  he  has  been  lawfully  healed  by 
the  regular  Supreme  Council  of  his  own  coun- 
try.” The  confederated  powers  again  recog- 
nized and  proclaimed  as  (jrand  Constitutions 
of  the  A.  A.  Scottish  Rite,  the  constitutions  and 
statutes  adopted  May  1,  1876,  with  the  modi- 
fications and  “Tiler”  adopted  by  the  Con- 
gress of  Lausanne,  the  22d  of  September,  1875. 

The  declaration  and  articles  were  signed  by 
representatives  of  eighteen  Supreme  Councils, 
who  recognized  the  territorial  jurisdictions  of 
the  following  Supreme  Councils,  to  wit : 
Northern  Jur.,  U.  S.  Southern  Jur.,  U.  S. 

England, 

Canada, 

Colon, 


Central  America, 
Belgium, 

Chili, 

Scotland, 

France, 

Hungary, 

Italy, 

Peru, 

Argentine  Republic, 
Uruguay. 


U.  S.  of  Colombia, 
Greece, 

Ireland, 

Mexico, 

Portugal, 

Switzerland, 

Venezuela. 

The  same  delegates,  by  virtue  of  the  plenary 
powers  they  held,  and  by  which  they  were  jus- 
tified, promised,  for  their  principals,  to  main- 


tain and  defend  with  all  their  power,  to  pre- 
serve, and  cause  to  be  observed  and  respected, 
not  only  the  territorial  jurisdiction  of  the  Con- 
federated Supreme  Councils  represented  in 
the  said  Congress  at  Lausanne,  and  the  par- 
ties therein  contracting,  but  also  the  territor- 
ial jurisdiction  of  the  other  Supreme  Councils 
named  in  the  foregoing  table. 

It  is  not  possible  to  give  statistics  as  to  the 
number  of  the  A.  A.  Scottish  Rite  Masons  in 
the  world,  but  calculating  those,  of  whatever 
degree,  who  are  governed  by  Supreme  Coun- 
cils in  the  different  nations,  it  is  but  reasonable 
to  presume  one-half  of  the  entire  Fraternity  is 
of  that  Rite,  and  as  a matter  of  extensiveness, 
it  is  par  excellence  the  Universal  Rite.  In 
many  nations  there  is  no  other  Rite  known, 
and  therein  it  confers  all  the  degrees  of  its  sys- 
tem, including  the  first  three.  Among  the 
English-speaking  Masons,  it  builds  its  struc- 
ture upon  the  York  or  the  American  system  of 
three  degrees. 

In  the  United  States  the  number  of  this 
Rite,  enrolled  and  unenroUed.  will  approxi- 
mate one  hundred  and  fifty  thousand  in  the 
two  Jurisdictions.  Its  organizations  are  to 
be  found  in  every  prominent  city  and  many 
towns,  and  in  numerous  instances  possessing 
and  occupying  temples  built  specially  to  ac- 
commodate its  own  peculiar  forms,  elegant 
of  structure  and  in  appointments,  and  of  great 
financial  value. 

The  progress  of  this  Rite  in  the  last  half 
century  has  been  most  remarkable,  and  its 
future  appears  without  a cloud. 

[C.  T.  McClenachan.] 

Suspension.  This  is  a Masonic  punish- 
ment, which  consists  of  a temporary  depriva- 
tion of  the  rights  and  privileges  of  Masonry. 
It  is  of  two  kinds,  definite  and  indefinite;  but 
the  effect  of  the  penalty,  for  the  time  that  it 
lasts,  is  the  same  in  both  kinds.  The  mode  in 
which  restoration  is  effected  differs  in  each. 


SUSPENSION 


SUSSEX 


743 


Definite  Suspension. — By  definite  sus- 
pension is  meant  a deprivation  of  the  rights 
and  privileges  of  Masonry  for  a fixed  period  of 
time,  which  period  is  always  named  in  the  sen- 
tence. By  the  operation  of  this  penalty,  a 
Mason  is  for  the  time  prohibited  froni  the  ex- 
ercise of  all  his  Masonic  privileges.  His  rights 
are  placed  in  abeyance,  and  he  can  neither  visit 
Lodges,  hold  Masonic  communication,  nor 
receive  Masonic  relief,  during  the  period  for 
which  he  has  been  suspended.  Yet  his  Ma- 
sonic citizenship  is  not  lost.  In  this  respect 
suspension  may  be  compared  to  the  Roman 
punishment  of  ‘Yelegatio,”  or  banishment, 
which  Ovid,  who  had  endured  it,  describes 
{Tristia,  v.  11),  with  technical  correctness,  as 
a penalty  which  “takes  away  neither  life  nor 
property  nor  rights  of  citizens,  but  only  drives 
away  from  the  country.”  So  by  suspension 
the  rights  and  duties  of  the  Mason  are  not  ob- 
literated, but  their  exercise  only  interdicted 
for  the  period  limited  by  the  sentence,  and  as 
soon  as  this  has  terminated  he  at  once  resunies 
his  former  position  in  the  Order,  and  is  rein- 
vested with  all  his  Masonic  rights,  whether 
those  rights  be  of  a private  or  of  an  official 
nature. 

Thus,  if  an  officer  of  a Lodge  has  been  sus- 
pended for  three  months  from  all  the  rights 
and  privileges  of  Masonry,  a suspension  of  his 
official  functions  also  takes  place.  But  a sus- 
pension from  the  discharge  of  the  functions  of 
an  office  is  not  a deprivation  of  the  office; 
and  therefore,  as  soon  as  the  three  months  to 
which  the  suspension  had  been  limited  have 
expired,  the  brother  resumes  all  his  rights 
in  the  Order  and  the  Lodge,  and  with  them, 
of  course,  the  office  which  he  had  held  at 
the  time  that  the  sentence  of  suspension  had 
been  inflicted. 

2.  Indefinite  Suspension. — This  is  a suspen- 
sion for  a period  not  determined  and  fixed  by 
the  sentence,  but  to  continue  during  the  pleas- 
ure of  the  Lodge.  In  this  respect  only  does  it 
differ  from  the  preceding  punishment.  The 
position  of  a Mason,  under  definite  or  indefi- 
nite suspension,  is  precisely  the  same  as  to  the 
exercise  of  all  his  rights  and  privileges,  which 
in  both  cases  remain  in  abeyance,  and  restora- 
tion in  each  brings  with  it  a resumption  of  all 
the  rights  and  functions,  the  exercise  of  which 
had  been  interrupted  by  the  sentence  of  sus- 
pension. 

Neither  definite  nor  indefinite  suspension 
can  be  inflicted  except  after  due  notification 
and  trial,  and  then  only  by  a vote  of  two- 
thirds  of  the  members  present. 

Restoration  to  Masonic  rights  differs,  as 
I have  said,  in  these  two  kinds.  Restoration 
from  definite  suspension  may  take  place  either 
by  a vote  of  the  Lodge  abridging  the  time, 
when  two-thirds  of  the  members  must  concur, 
or  it  will  terminate  by  the  natural  expiration 
of  the  period  fixed  by  the  sentence,  and  that 
without  any  vote  of  the  Lodge.  Thus,  if  a 
member  is  suspended  for  three  months,  at  the 
end  of  the  third  month  his  suspension  termi- 
nates, and  he  is  ipso  facto  restored  to  all  his 
rights  and  privileges. 


In  the  case  of  indefinite  suspension,  the  only 
method  of  restoration  is  by  a vote  of  the  Lodge 
at  a regular  meeting,  two-thirds  of  those  pres- 
ent concurring. 

Lastly,  it  may  be  observed  that,  as  the  sus- 
pension of  a member  suspends  his  preroga- 
tives, it  also  suspends  his  dues.  He  cannot  be 
expected,  in  justice,  to  pay  for  that  which  he 
does  not  receive,  and  Lodge  dues  are  simply  a 
compensation  made  by  a member  for  the  en- 
joyment of  the  privileges  of  membership. 

Sussex,  Duke  of.  The  Duke  of  Sussex  is 
entitled  to  a place  in  Masonic  biography,  not 
only  because,  of  all  the  Grand  Masters  on  rec- 
ord, he  held  the  office  the  longest — the  Duke  of 
Leinster,  of  Ireland,  alone  excepted — but  also 
because  of  his  devotion  to  the  Institution,  and 
the  zeal  with  which  he  cultivated  and  pro- 
tected its  interests.  Augustus  Frederick, 
ninth  child  and  sixth  son  of  GeorgeTII.,  King 
of  England,  was  born  January  27,  1773.  He 
was  initiated  in  1798  at  a Lodge  in  Berlin. 
In  1805,  the  honorary  rank  of  a Past  Grand 
Master  was  conferred  on  him  by  the  Grand 
Lodge  of  England.  May  13,  1812,  he  was 
appointed  Deputy  Grand  Master;  and  April 
13,  1813,  the  Prince  Regent,  afterward  George 
IV.,  having  declined  a reelection  as  Grand 
Master,  the  Duke  of  Sussex  was  unanimously 
elected;  and  in  the  same  year  the  two  rival 
Grand  Lodges  of  England  were  united.  The 
Duke  was  Most  Excellent  Zerubbabel  of  the 
Grand  Chapter,  and  Grand  Superintendent 
of  the  Grand  Conclave  of  Knights  Templars. 
He  never,  however,  took  any  interest  in  the 
orders  of  knighthood,  to  which,  indeed,  he 
appears  to  have  had  some  antipathy.  During 
his  long  career  the  Grand  Conclave  met 
but  once.  By  annual  elections,  he  retained 
the  office  of  Grand  Master  until  his  death, 
which  took  place  April  21,  1843,  in  the  seven- 
ty-first year  of  his  age,  having  completed  a 
Masonic  administration  as  head  of  the  Eng- 
lish Craft  of  upward  of  thirty  years. 

During  that  long  period,  it  was  impossible 
that  some  errors  should  not  have  been  com- 
mitted. The  Grand  Master’s  conduct  in  ref- 
erence to  two  distinguished  Masons,  Drs. 
Crucefix  and  Oliver,  was  by  no  means  credit- 
able to  his  reputation  for  justice  or  forbear- 
ance. But  the  general  tenor  of  his  life  as  an 
upright  man  and  Mason,  and  his  great  attach- 
ment to  the  Order,  tended  to  compensate  for 
the  few  mistakes  of  his  administration.  One 
who  had  been  most  bitterly  opposed  to  his 
course  in  reference  to  Brothers  Crucefix  and 
Oliver,  and  had  not  been  sparing  of  his  con- 
demnation, paid,  after  his  death,  this  tribute 
to  his  Masonic  virtues  and  abilities: 

“As  a Freemason,”  said  the  Freemasons' 
Quarterly  Review  (1843,  p.  120),  “the  Duke  of 
Sussex  was  the  most  accomplished  craftsman 
of  his  day.  His  knowledge  of  the  mysteries 
was,  as  it  were,  intuitive;  his  reading  on  the 
subject  was  extensive;  his  correspondence 
equally  so;  and  his  desire  to  be  introduced 
to  any  brother  from  whose  experience  he  could 
derive  any  information  had  in  it  a craving 
that  marked  his  great  devotion  to  the  Order.” 


744 


SWEDEN 


SWEDEN 


On  the  occasion  of  the  presentation  of  an 
offering  by  the  Fraternity  in  1838,  the  Duke 
gave  the  following  account  of  his  Masonic  life, 
which  embodies  sentiments  that  are  highly 
honorable  to  him: 

“My  duty  as  your  Grand  Master  is  to  take 
care  that  no  political  or  religious  question 
intrudes  itself;  and  had  I thought  that,  in 
presenting  this  tribute,  any  political  feeling 
had  influenced  the  brethren,  I can  only  say 
that  then  the  Grand  Master  would  not  have 
been  gratified.  Our  object  is  unanimity,  and 
we  can  find  a centre  of  unanimity  unknown 
elsewhere.^  I recollect  twenty-five  years  ago, 
at  a meeting  in  many  respects  similar  to  the 
present,  a magnificent  jewel  (by  voluntary 
vote)  was  presented  to  the  Earl  Moira  pre- 
vious to  his  journey  to  India.  I had  the  honor 
to  preside,  and  I remember  the  powerful  and 
beautiful  appeal  which  that  excellent  brother 
made  on  the  occasion.  I am  now  sixty-six 
years  of  age — I say  this  without  regret — the 
true  Mason  ought  to  think  that  the  first  day 
of  his  birth  is  but  a step  on  his  way  to  the  final 
close  of  life.  When  I tell  you  that  I have 
completed  forty  years  of  a Masonic  life — there 
may  be  older  Masons — ^but  that  is  a pretty 
good  specimen  of  my  attachment  to  the  Order. 

“In  1798,  I entered  Masonry  in  a Lodge  at 
Berlin,  and  there  I served  several  offices,  and 
as  Warden  was  a representative  of  the  I^dge 
in  the  Grand  Lodge  of  England.  I afterwards 
was  acknowledged  and  received  with  the  usual 
compliment  paid  to  a member  of  the  Royal 
Family,  by  being  appointed  a Past  Grand 
W arden.  I again  went  abroad  for  three  years, 
and  on  my  return  joined  various  Lodges,  and 
upon  the  retirement  of  the  Prince  Regent,  who 
became  Patron  of  the  Order,  I was  elected 
Grand  Master.  An  epoch  of  considerable 
interest  intervened,  and  I became  charged,  in 
1813-14,  with  a most  important  mission — the 
union  of  the  two  London  societies.  My  most 
excellent  brother,  the  Duke  of  Kent,  accepted 
the  title  of  Grand  Master  of  the  Atholl  Masons, 
as  they  were  denominated;  I was  the  Grand* 
Master  of  those  called  the  Prince  of  Wales’s. 
In  three  months  we  carried  the  union  of  the 
two  societies,  and  I had  the  happiness  of  pre- 
siding over  the  united  Fraternity.  This  I 
consider  to  have  been  the  happiest  event  of 
my  life.  It  brought  aU  Masons  upon  the 
Level  and  the  Square,  and  showed  the  world  at 
large  that  the  differences  of  common  life  did 
not  exist  in  Masonry,  and  it  showed  to  Masons 
that  by  a long  pull,  a strong  pull,  and  a pull  all 
together,  what  great  good  might  be  effected.” 

Sweden.  Freemasonry  was  introduced 
into  Sweden  in  the  year  1735,  when  Count 
Sparre,  who  had  been  initiated  in  Paris,  es- 
tablished a Lodge  at  Stockholm.  Of  this 
Lodge  scarcely  anything  is  known,  and  it 
probably  soon  fell  into  decay.  In  1738,  King 
Frederick  I.  promulgated  a decree  which  inter- 
dicted all  Masonic  meetings  under  the  penalty 
of  death.  At  the  end  of  seven  years  the  edict 
was  removed,  and  Masonry  became  popular. 
Lodges  were  publicly  recognized,  and  in  1746 
the  Masons  of  Stockholm  struck  a medal  on 


the  occasion  of  the  birth  of  the  Prince  Royal, 
afterward  Gustavus  III.  In  1753,  the  Swed- 
ish Masons  laid  the  foundation  of  an  orphan 
asylum  at  Stockholm  which  was  built  by  the 
voluntary  contributions  of  the  Fraternity, 
without  any  assistance  from  the  State.  In 
1762,  King  Adolphus  Frederick,  in  a letter  to 
the  Grand  Master,  declared  himself  the  Pro- 
tector of  the  Swedish  Lodges,  and  expressed 
his  readiness  to  become  the  Chief  of  Freema- 
sonry in  his  dominions,  and  to  assist  in  defray- 
ing the  expenses  of  the  Order.  In  1765,  Lord 
Blayney,  Grand  Master  of  England,  granted 
a Deputation  to  Charles  FuUmann,  Secretary 
of  the  English  embassy  at  Stockholm,  as  Pro- 
vincial Grand  Master,  with  the  authority  to 
constitute  Lodges  in  Sweden.  At  the  same 
time,  Schubarb,  a member  of  the  Rite  of  Strict 
Observance,  appeared  at  Stockholm,  and  en- 
deavored to  estabhsh  that  Rite.  He  had 
but  little  success,  as  the  high  degrees  had  been 
previously  introduced  from  France. 

But  this  admixture  of  English,  French,  and 
German  Masonry  occasioned  great  dissatis- 
faction, and  gave  rise,  about  this  time,  to  the 
establishment  of  an  independent  system 
known  as  the  Swedish  Rite.  In  1770,  the 
Illuminated  Grand  Chapter  was  established, 
and  the  Duke  of  Sudermania  appointed  the 
Vicarius  Salomonis.  In  1780,  the  Grand 
Lodge  of  Sweden,  which  for  some  years  had 
been  in  abeyance,  was  revived,  and  the  same 
Prince  elected  Grand  Master.  This  act  gave 
an  independent  and  responsible  position  to 
Swedish  Masonry,  and  the  progress  of  the  In- 
stitution in  that  kingdom  has  been  ever  since 
regular  and  uninterrupted.  On  March  22, 
1793,  Gustavus  IV.,  the  King  of  Sweden,  was 
initiated  into  Masonrv  in  a Lodge  at  Stock- 
holm, the  Duke  of  Sudermania,  then  acting  as 
Regent  of  the  kingdom,  presiding  as  the  Grand 
Master  of  the  Order. 

In  1799,  on  the  application  of  the  Duke  of 
Sudermania,  a fraternal  alliance  was  con- 
summated between  the  Grand  Lodges  of  Eng- 
land and  Sweden,  and  mutual  representatives 
appointed. 

In  1809,  the  Duke  of  Sudermania  ascended 
the  throne  under  the  title  of  Charles  XIII. 
He  continued  his  attachment  to  the  Order,  and 
retained  the  Grand  Mastership.  As  a singular 
mark  of  his  esteem  for  Freemasonry,  the  king 
instituted.  May  27,  1811,  a new  order  of 
knighthood,  known  as  the  Order  of  Charles 
XIII.,  the  members  of  which  were  to  be  se- 
lected from  Freemasons  only.  In  the  Patent 
of  institution  the  king  declared  that,  in  found- 
ing the  Order,  his  intention  “was  not  only  to 
excite  his  subjects  to  the  practice  of  charity, 
and  to  perpetuate  the  memory  of  the  devotion 
of  the  Masonic  Order  to  his  person  while  it 
was  under  his  protection,  but  also  to  give  fur- 
ther proofs  of  his  royal  benevolence  to  those 
whom  he  had  so  long  embraced  and  cherished 
under  the  name  of  Freemasons.”  The  Order, 
besides  the  princes  of  the  royal  family,  was  to 
consist  of  twenty-seven  lay,  and  three  ecclesi- 
astical knights,  all  of  whom  were  to  hold  equal 
rank. 


SWEDENBORG 


SWEDENBORG 


745 


The  Grand  Lodge  of  Sweden  practises  the 
Swedish  Rite,  and  exercises  its  jurisdiction 
under  the  title  of  the  National  Grand  Lodge  of 
Sweden.  It  has  now  13  St.  Andrew’s  and  27 
St.  John’s  Lodges  under  its  jurisdiction.  (See 
Sivedish  Rite.) 

Swedenborg.  Emanuel  Swedenborg,  a 
distinguished  theologian  of  hiS  age,  and  the 
founder  of  a sect  which  still  exists,  has  been 
always  mythically  connected  with  Freema- 
sonry. The  eagerness  is  indeed  extraordinary 
with  which  all  Masonic  writers,  German, 
French,  English,  and  American,  have  sought 
to  connect  the  name  and  labors  of  the  Swedish 
sage  with  the  Masonic  institution,  and  that, 
too,  without  the  slightest  foundation  for  such 
a theory  either  in  his  writings,  or  in  any  credi- 
ble memorials  of  his  hfe. 

Findel  {Hist,  of  F.  M.,  p.  329),  speaking  of 
the  reforms  in  Swedish  Masonry,  says:  “Most 
likely  Swedenborg,  the  mystic  and  visionary, 
used  his  influence  in  bringing  about  the  new 
system;  at  all  events,  he  smoothed  the  way 
for  it.”  Lenning  speaks  of  the  influence  of  his 
teachings  upon  the  Swedish  system  of  Free- 
masonry, although  he  does  not  absolutely 
claim  him  as  a Mason. 

Reghellini,  in  his  Esprit  du  Dogme  de  Ja 
Franche-Maronnerie,  writes  thus:  “Sweden- 
borg made  many  very  learned  researches  on 
the  subject  of  the  Masonic  mysteries.  He 
thought  that  their  doctrines  were  of  the  high- 
est antiquity,  having  emanated  from  the 
Egyptians,  the  Persians,  the  Magi,  the  Jews, 
and  the  Greeks.  He  also  became  the  head  of 
a new  religion  in  his  effort  to  reform  that  of 
Rome.  For  this  purpose  he  wrote  his  Celestial 
Jerusalem,  or  his  Spiritual  World:*  he  mingled 
with  his  reform,  ideas  which  were  purely  Ma- 
sonic. In  this  celestial  Jerusalem  the  Word 
formerly  communicated  by  God  to  Moses  is 
found;  this  word  is  Jehovah,  lost  on  earth,  but 
which  he  invites  us  to  find  in  Great  Tartary.  a 
country  still  governed,  even  in  our  days,  py 
the  patriarchs,  by  which  he  means  allegoric- 
ally to  say  that  this  people  niost  nearly  ap- 
proach to  the  primitive  condition  of  the  per- 
fection of  innocence.”  The  same  writer,  in 
his  Magonnerie  consider 6e  comme  le  resultat  dea 
religions  Egyptienne,  Jeuve  et  ChrHienne  (ii., 
454),  repeatedly  speaks  of  Swedenborg  as  a 
Masonic  reformer,  and  sometimes  as  a Ma- 
sonic impostor.  Ragon  also  cites  Reghellini 
in  his  Orthodoxie  Magonnique  (p.  255),  and 
recognizes  Swedenborg  as  the  fovmder  of  a Ma- 
sonic system.  Thory,  in  his  Acta  Latomorum, 
cites  “the  system  of  Swedenborg”;  and  in  fact 
ah  the  French  writers  on  Masonic  ritualism 
appear  to  have  borrowed  their  idea  of  the 
Swedish  theosophist  from  the  statement  of 
Reghellini,  and  have  not  hesitiated  to  rank 
him  among  the  principal  Masonic  teachers  of 
his  time. 


♦There  is  no  work  written  by  Swedenborg 
which  bears  either  of  those  titles.  It  is  possible 
that  Reghellini  alludes  either  to  the  Arcana 
Coelestia,  published  in  1749-17.53,  or  to  the  De 
Nova  Hierosolyma,  published  in  1758. 


Oliver  is  the  earliest  of  the  English  Masonic 
writers  of  eminence  who  has  referred  to  Swe- 
denborg. He,  too  often  careless  of  the  weight 
of  his  expressions  and  facile  in  the  acceptance 
of  authority,  speaks  of  the  degrees,  the  system, 
and  the  Masonry  of  Swedenborg  just  in  the 
same  tone  as  he  would  of  those  of  Caghostro, 
of  Hund,  or  of  Tschoudy. 

And,  lastly,  in  America  we  have  a recent 
writer,  Bro.  Samuel  Beswick,  who  is  evi- 
dently a man  of  ability  and  of  considerable 
research.  He  has  culminated  to  the  zenith 
in  his  assumpt  ons  of  the  Masonic  character 
of  Swedenborg.  He  published  at  New  York, 
in  1870,  a volume  entitled.  The  Swedenborg 
Rite  and  the  Great  Masonic  Leaders  of  the 
Eighteen  h Century.  In  this  work,  which, 
outside  of  its  Swedenborgian  fancies,  contains 
much  interesting  matter,  he  traces  the  Ma- 
sonic life  of  Swedenborg  from  his  initiation, 
the  time  and  place  of  which  he  makes  in  1706, 
in  a Scottish  Lodge  in  the  town  of  Lund,  in 
Sweden,  which  is  a fair  specimen  of  the  value 
of  his  historical  statements.  But  after  treat- 
ing the  great  Swede  as  a Masonic  reformer,  as 
the  founder  of  a Rite,  and  as  evincing  during 
his  whole  Hfe  a deep  interest  in  Freemasonry, 
he  appears  to  me  to  surrender  the  whole  ques- 
tion m the  following  closing  words  of  his 
work: 

“From  the  very  moment  of  his  initiation, 
Swedenborg  appears  to  have  resolved  never 
to  allude  to  his  membership  or  to  his  knowledge 
of  Freemasonry,  either  publicly  or  privately. 
He  appears  to  have  made  up  his  mind  to 
keep  it  a profound  secret,  and  to  regard  it  as 
something  which  had  no  relation  to  his  public 
Hfe. 

“We  have  searched  his  Itinerary,  which 
contains  brief  references  to  everything  he 
saw,  heard,  and  read  during  his  travels,  for 
something  having  relation  to  his  Masonic 
knowledge,  intercourse,  correspondence,  visits 
to  Lodges,  places,  or  persons;  but  there  is  a 
studied  silence,  a systematic  avoidance  of 
all  allusion  to  it.  In  his  theological  works, 
his  Memorable  Relations  speak  of  almost  every 
sect  in  Christendom,  and  of  all  sorts  of  organi- 
sations, or  of  individuals  belonging  thereto. 
But  Masonry  is  an  exception:  there  is  a sys- 
tematic silence  in  relation  to  it.” 

It  is  true  that  he  finds  in  this  reticence 
of  Swedenborg  the  evidence  that  he  was  a 
Mason  and  interested  in  Masonry,  but  others 
will  most  probably  form  a different  conclu- 
sion. The  fact  is  that  Swedenborg  never 
was  a Freemason.  The  reputation  of  being 
one,  that  has  been  so  continuously  attributed 
to  him  by  Masonic  writers,  is  based  first 
upon  the  assumptions  of  ReghelHni,  whose 
statements  in  his  Esprit  du  Dogme  were 
never  questioned  nor  their  truth  investi- 
gated, as  they  should  have  been,  but  were 
bHndly  followed  by  succeeding  writers. 
Neither  Wilkinson,  nor  Burk,  nor  White, 
who  wrote  his  biography — the  last  the  most 
exhaustively — nor  anything  in  his  own  volu- 
minous writings,  lead  us  to  any  such  con- 
clusion. 


746 


SWEDENBORG 


SWEDENBORG 


But  the  second  and  more  important  basis 
on  which  the  theory  of  a Swedenborgian 
Masonry  has  been  built  is  the  conduct  of 
some  of  his  own  disciples,  who,  imbued 
with  his  religious  views,  being  Masons, 
carried  the  spirit  of  the  New  Jerusalem 
doctrines  into  their  Masonic  speculations. 
There  was,  it  is  true,  a Masonic  Rite  or 
System  of  Swedenborg,  but  its  true  history 
is  this: 

About  that  period  we  find  Pernetty  working 
out  his  schemes  of  Masonic  reform.  Per- 
netty was  a theosophist,  a Hermetic  phi- 
losopher, a disciple,  to  some  extent,  of  Jacob 
Bohme,  that  prince  of  mystics.  To  such  a 
man,  the  reveries,  the  visions,  and  the  spiritual 
speculations  of  Swedenborg  were  peculiarly 
attractive.  He  accepted  them  as  an  addi- 
tion to  the  theosophic  views  which  he  already 
had  received.  About  the  year  1760  he  estab- 
lished at  Avignon  his  Rite  of  the  Illuminati, 
in  which  the  reveries  of  both  Bohme  and 
Swedenborg  were  introduced.  In  1783  this 
system  was  reformed  by  the  Marquis  de 
Thome,  another  Swedenborgian,  and  out  of 
that  reform  arose  what  was  called  the  “Rite 
of  Swedenborg,”  not  because  Swedenborg 
had  established  it,  or  had  anything  directly 
to  do  with  its  establishment,  but  because 
it  was  based  on  his  peculiar  theological  views, 
and  because  its  symbolism  was  borrowed 
from  the  ideas  he  had  advanced  in  the  highly 
symbolical  works  that  he  had  written.  A 
portion  of  these  degrees,  or  other  degrees 
much  like  them,  have  been  called  apoca- 
lyptic; not  because  St.  John  had,  any  more 
than  Swedenborg,  a connection  with  them, 
but  because  their  system  of  initiation  is 
based  on  the  mystical  teachings  of  the  Apoca- 
lypse; a work  which,  not  less  than  the  theories 
of  the  Swede,  furnishes  abundant  food  for 
a system  of  Masonico-religious  symbolism. 
Benedict  Chastanier,  also  another  disciple 
of  Swedenborg,  and  who  was  one  of  the 
founders  of  the  Avignon  Society,  carried 
these  views  into  England,  and  founded  at 
London  a similar  Rite,  which  afterward  was 
changed  into  a purely  religious  association 
under  the  name  of  “ The  Theosophical  Society, 
instituted  for  the  purpose  of  promoting  the 
Heavenly  Doctrines  of  the  New  Jerusalem.” 

In  one  of  his  visions,  Swedenborg  thus 
describes  a palace  in  the  spiritual  world 
which  he  had  visited.  From  passages  such 
as  these  which  abound  in  his  various  trea- 
tises, the  theosophic  Masons  concocted  those 
degrees  which  have  been  called  the  Ma- 
sonry of  Swedenborg.  To  no  reader  of  the 
passage  annexed  can  its  appropriateness  as 
the  basis  of  a system  of  symbolism  fail  to 
be  apparent. 

“I  accordingly  entered  the  temple,  which 
was  magnificent,  and  in  the  midst  of  which 
a woman  was  represented  clothed  in  purple, 
holding  in  her  right  hand  a golden  crown 
piece,  and  in  her  left  a chain  of  pearls.  The 
statue  and  the  representation  were  only  fan- 
tastic representations;  for  these  infernal  spirits, 
by  closing  the  interior  degree  and  opening  the 


exterior  only,  are  able  at  the  pleasure  of  their 
imagination  to  represent  magnificent  objects. 
Perceiving  that  they  were  illusions,  I prayed 
to  the  Lord.  Immediately  the  interior  of  my 
spirit  was  opened,  and  I saw,  instead  of  the 
superb  temple,  a tottering  house,  open  to 
the  weather  from  the  top  to  the  bottom. 
In  the  place  of  the  woman-statue,  an  image 
was  suspended,  having  the  head  of  a dragon, 
the  body  of  a leopard,  the  feet  of  a bear, 
and  the  mouth  of  a lion:  in  short,  it  was  the 
beast  rising  out  of  the  sea,  as  described  in  the 
Apocalypse  xiii.  2.  In  the  place  of  a park, 
there  was  a marsh  full  of  frogs,  and  I was  in- 
formed that  under  this  marsh  there  was  a 
great  hewn  stone,  beneath  which  the  WORD 
was  entirely  hidden.  Afterwards  I said  to 
the  prelate,  who  was  the  fabricator  of  these 
illusions,  ‘Is  that  your  temple?’  ‘Yes,’  re- 
plied he,  ‘it  is.’  Immediately  his  interior 
sight  was  opened  like  mine,  and  he  saw  what 
I did.  ‘How  now,  what  do  I see?’  cried  he. 
I told  him  that  it  was  the  effect  of  the  celestial 
light,  which  discovers  the  interior  quality  of 
everything,  and  which  taught  him  at  that  very 
moment  what  faith  separated  from  good 
works  was.  While  I was  speaking,  a wind 
blowing  from  the  east  destroyed  the  temple 
and  the  image,  dried  up  the  marsh,  and 
discovered  the  stone  under  which  the  Sacred 
Word  was  concealed.  A genial  warmth,  like 
that  of  the  spring,  descended  from  heaven; 
and  in  the  place  of  that  temple  we  saw  a 
tent,  the  exterior  of  which  was  very  plain. 
I looked  into  the  interior  of  it,  and  there  I 
saw  the  foundation-stone  beneath  which  the 
Sacred  Word  was  concealed,  ornamented 
with  precious  stones,  the  splendor  of  which, 
diffusing  itself  over  the  walls  of  the  temple, 
diversified  the  colors  of  the  paintings,  which 
represented  cherubims.  The  angels,  per- 
ceiving me  to  be  filled  with  admiration, 
told  me  that  I should  see  still  greater  won- 
ders than  these.  They  were  then  permitted 
to  open  the  third  heaven,  inhabited  by  the 
celestial  angels,  who  dwelt  in  love.  All  on 
a sudden  the  splendor  of  a light  of  fire  caused 
the  temple  to  disappear,  and  left  nothing  to 
be  seen  but  the  Lord  himself,  standing  upon 
the  foundation-stone — the  Lord,  who  was  the 
Word,  such  as  he  showed  Himself.  (Apocal. 
i.  13-16.)  Holiness  immediately  filled  all 
the  interior  of  the  spirit  of  the  angels,  upon 
which  they  made  an  effort  to  prostrate  them- 
selves, but  the  Lord  shut  the  passage  to  the 
light  from  the  third  heaven,  opening  the  pas- 
sage to  the  light  of  the  second,  which  caused 
the  temple  to  reappear,  with  the  tent  in  the 
midst.” 

Such  passages  as  these  might  lead  one 
to  suppose  that  Swedenborg  was  familiar 
with  the  system  of  Masonic  ritualism.  His 
complete  reticence  upon  the  subject,  how- 
ever, and  the  whole  tenor  of  his  life,  his 
studies,  and  his  habits,  assure  us  that  such 
was  not  the  case;  and  that  if  there  was 
really  a borrowing  of  one  from  the  other, 
and  not  an  accidental  coincidence,  it  was 
the  Freemasons  of  the  high  degrees  who 


SWEDENBORG 


SWITZERLAND 


747 


borrowed  from  Swedenborg,  and  not  Sweden- 
borg from  them.  And  if  so,  we  cannot 
deny  that  he  has  unwittingly  exercised  a 
powerful  influence  on  Masonry. 

Swedenborg,  Kite  of.  The  so-called 
Rite  of  Swedenborg,  the  history  of  whose 
foundation  has  been  given  in  the  preceding 
article,  consists  of  six  degrees:  1.  Apprentice. 
2.  Fellow-Craft.  3.  Master  Neophyte.  4. 
Illuminated  Theosophite.  5.  Blue  Brother. 

6.  Red  Brother.  It  is  said  to  be  still  practised 
by  some  of  the  Swedish  Lodges,  but  is  else- 
where extinct.  Reghellini,  in  his  Esprit  du 
Dogme,  gives  it  as  consisting  of  eight  degrees; 
but  he  has  evidently  confounded  it  with  the 
Rite  of  Martinism,  also  a theosophic  Rite, 
and  the  ritualism  of  which  also  partakes  of  a 
Swedenborgian  character. 

Swedish  Kite.  The  Swedish  Rite^  was 
established  about  the  year  1777,  and  is  in- 
debted for  its  existence  to  the  exertions  and 
influence  of  King  Gustavus  III.  It  is  a 
mixture  of  the  pure  Rite  of  York,  the  high 
degrees  of  the  French,  the  Templarism  of  the 
former  Strict  Observance,  and  the  system  of 
Rosicrucianism.  Zinnendorf  also  had  some- 
thing to  do  with  the  formation  of  the  Rite, 
although  his  authority  was  subsequently 
repudiated  by  the  Swedish  Masons.  It  is 
a Rite  conflned  exclusively  to  the  kingdom  of 
Sweden,  and  was  really  established  as  a 
reform  or  compromise  to  reconcile  the  con- 
flicting elements  of  English,  German,  and 
French  Masonry  that  about  the  middle  of 
the  last  century  convulsed  the  Masonic 
atmosphere  of  Sweden.  It  consists  of  twelve 
degrees,  as  follows; 

I,  2,  3.  The  three  Symbolic  degrees,  con- 
stituting the  St.  John’s  Lodge. 

4,  5.  The  Scottish  Fellow-Craft  and  the 
Scottish  Master  of  St.  Andrew.  These 
constitute  the  Scottish  Lodge.  The  Fifth 
Degree  entitles  its  members  to  civil  rank  in 
the  kingdom. 

6.  Knight  of  the  East.  In  this  degree, 
which  is  apocalyptic,  the  New  Jerusalem 
and  its  twelve  gates  are  represented. 

7.  Knight  of  the  West,  or  True  Templar, 
Master  of  the  Key.  The  jewel  of  this  de- 
gree, which  is  a triangle  with  five  red  rosettes, 
refers  to  the  five  wounds  of  the  Savior. 

8.  Knight  of  the  South,  or  Favorite  Brother 
of  St.  John.  This  is  a Rosicrucian  degree, 
the  ceremony  of  initiation  being  derived  from 
that  of  the  Medieval  Alchemists. 

9.  Favorite  Brother  of  St.  Andrew.  This 
degree  is  evidently  derived  from  the  Ma- 
sonry of  the  Scottish  Rite. 

10.  Member  of  the  Chapter. 

II.  Dignitary  of  the  Chapter. 

12.  Vicar  of  Solomon. 

The  first  nine  degrees  are  under  the  obe- 
dience of  the  National  Grand  Lodge  of 
Sweden  and  Norway,  and  essentially  com- 
pose the  Rite.  The  members  of  the  last  three 
are  called  “Brethren  of  the  Red  Cross,”  and 
constitute  another  Masonic  authority,  styled 
the  “Illuminated  Chapter.”  The  Twelfth 
Degree  is  simply  one  of  office,  and  is  only 


held  by  the  king,  who  is  perpetual  Grand  Mas- 
ter of  the  Order.  No  one  is  admitted  to  the 
Eleventh  Degree  unless  he  can  show  four 
quarterings  of  nobihty. 

Switzerland.  In  1737  Lord  Darnley, 
Grand  Master  of  England,  granted  a Depu- 
tation for  Geneva,  in  Switzerland,  to  George 
Hamilton,  Esq.,  who,  in  the  same  year,  es- 
tabhshed  a Provincial  Grand  Lodge  at  Geneva. 
Warrants  were  granted  by  tffis  body  to 
several  Lodges  in  and  around  the  city  of 
Geneva.  Two  years  afterward,  a Lodge, 
composed  principally  of  Englishmen,  was 
established  at  Lausanne,  under  the  name  of 
“La  Parfaite  Union  des  Etrangers,”  Findel, 
on  the  authority  of  Mossdorf’s  edition 
of  Lenning,  says  that  the  Warrant  for  this 
Lodge  was  granted  by  the  Duke  of  Montagu; 
a statement  also  made  by  Thory.  This  is 
an  error.  The  Duke  of  Montagu  was  Grand 
Master  of  the  Grand  Lodge  of  England  in 
1721,  and  could  not,  therefore,  have  granted 
a Warrant  in  1739.  The  Warrant  must  have 
been  issued  by  the  Marquis  of  Carnarvon, 
who  was  Grand  Master  from  April,  1738,  to 
May,  1739.  In  an  old  list  of  the  Regular 
Lodges  on  the  registry  of  England,  this  Lodge 
is  thus  described:  “Private  Room,  Lausanne, 
in  the  Canton  of  Bern,  Switzerland,  February 
2,  1739.”  Soon  after,  this  Lodge  assumed  a 
superintending  authority  with  the  title  of 
“Helvetic  Roman  Directory,”  and  insti- 
tuted many  other  Lodges  in  the  Pays  de  Vaud. 

But  in  Switzerland,  as  elsewhere.  Masonry 
was  at  an  early  period  exposed  to  persecu- 
tion. In  1738,  almost  immediately  after 
their  institution,  the  Lodges  at  Geneva  were 
suppressed  by  the  magistrates.  In  1740,  so 
many  calumnies  had  been  circulated  in  the 
Swiss  Cantons  against  the  Order,  that  the 
Freemasons  published  an  Apology  for  the 
Order  in  Der  Brachmann,  a Zurich  journal. 
It  had,  however,  but  little  effect,  for  in  1743 
the  magistrates  of  Bern  ordered  the  closing 
of  all  the  Lodges.  This  edict  was  not  obeyed ; 
and  therefore,  on  March  3,  1745,  another,  still 
more  severe,  was  issued,  by  which  a penalty 
of  one  hundred  thalers,  and  forfeiture  of  his 
situation,  was  to  be  inflicted  on  every  officer 
of  the  government  who  should  continue  his 
connection  with  the  Freemasons.  To  this 
the  Masons  replied  in  a pamphlet  entitled  Le 
Franc-Ma^on  dans  la  Republique,  published 
simultaneously,  in  1746,  at  Franlrfort  and 
Leipsic.  In  this  work  they  ably  defended 
themselves  from  all  the  unjust  charges  that 
had  been  made  against  them.  Notwith- 
standing that  the  result  of  this  defense  was 
that  the  magistrates  pushed  their  opposition 
no  farther,  the  Lodges  in  the  Pays  de  Vaud 
remained  suspended  for  nineteen  years. 
But  in  1764  the  primitive  Lodge  at  Lausanne 
was  revived,  and  the  revival  was  gradually 
followed  by  the  other  Lodges.  This  re- 
sumption of  labor  was,  however,  but  of  brief 
duration.  In  1770  the  magistrates  again 
interdicted  the  meetings. 

During  all  this  period  the  Masons  of  Geneva, 
under  a more  liberal  government,  were  un- 


748 


SWITZERLAND 


SWITZERLAND 


interrupted  in  their  labors,  and  extended 
their  operations  into  German  Switzerland. 
In  1771  Lodges  had  been  erected  in  Vevay 
and  Zurich,  which,  working  at  first  according 
to  the  French  system,  soon  afterward  adopted 
the  German  ritual. 

In  1775  the  Lodges  of  the  Pays  de  Vaud 
were  permitted  to  resume  their  labors.  For- 
merly, they  had  worked  according  to  the 
system  of  the  Grand  Lodge  of  England, 
whence  they  had  originally  derived  their 
Masonry;  but  this  they  now  abandoned, 
and  adopted  the  Rite  of  Strict  Observance. 
In  the  same  year  the  high  degrees  of  France 
were  introduced  into  the  Lodge  at  Basle. 
Both  it  and  the  Lodge  at  Lausanne  now 
assumed  higher  rank,  and  took  the  title  of 
Scottish  Directories. 

In  1777  a Congress  was  held  at  the  city 
of  Basle,  in  which  there  were  representa- 
tives from  the  Strict  Observance  Lodges 
of  the  Pays  de  Vaud  and  the  Enghsh  Lodge 
of  Zurich.  It  was  then  determined  that 
the  Masonry  of  Switzerland  should  be  divided 
under  two  distinct  authorities:  the  one  to 
be  called  the  German  Helvetic  Directory, 
with  its  seat  at  Zurich;  and  the  other  to  be 
called  the  Scottish  Helvetic  Roman  Directory, 
whose  seat  was  at  Lausanne.  This  ^ word 
Roman,  or  more  properly  Romansh,  is  the 
name  of  one  of  the  four  languages  spoken  in 
Switzerland.  It  is  a corruption  of  the  Latin, 
and  supposed  to  have  been  the  colloquial 
dialect  of  a large  part  of  the  Grisons. 

Still  there  were  great  dissensions  in  the 
Masonry  of  Switzerland.  A clandestine 
Lodge  had  been  established  in  1777,  at 
Lausanne,  by  one  Sidrac,  whose  influence 
it  was  found  difficult  to  check.  The  Hel- 
vetic Roman  Directory  found  it  necessary, 
for  this  purpose,  to  enter,  in  1779,  into  a 
treaty  of  alliance  v/ith  the  Grand  Lodge  at 
Geneva,  and  the  Lodge  of  Sidrac  was  then 
at  length  dissolved  and  its  members  dis- 
persed. 

In  1778,  the  Helvetic  Roman  Directory 
pubhshed  its  Constitutions.  The  Rite  it 
practised  was  purely  philosophic,  every 
Hermetic  element  having  been  eliminated. 
The  appointment  of  the  Masters  of  Lodges, 
who  held  office  for  three  years,  was  vested  in 
the  Directory,  and,  in  consequence,  men  of 
ability  and  learning  were  chosen,  and  the 
Craft  were  skilfully  governed. 

In  November,  1782,  the  Council  of  Bern 
interdicted  the  meetings  of  the  Lodges  and 
the  exercise  of  Freemasonry.  The  Helvetic 
Roman  Directory,  to  give  an  example  of 
obedience  to  law,  however  unjust  and  op- 
pressive, dissolved  its  Lodges  and  discon- 
tinued its  own  meetings.  But  it  provided 
for  a maintenance  of  its  foreign  relations, 
by  the  appointment  of  a committee  invested 
with  the  power  of  conducting  its  corre- 
spondence and  of  controlling  the  foreign 
Lodges  under  its  obedience. 

In  the  year  1785  there  was  a conference 
of  the  Swiss  Lodges  at  Zurich  to  take  into 
consideration  certain  propositions  wliich  had 


been  made  by  the  Congress  of  Paris,  held 
by  the  Philalethes;  but  the  desire  that  a 
similar  Congress  should  be  convened  at  Lau- 
sanne met  with  no  favor  from  the  Directorial 
Committee.  The  Grand  Orient  of  France 
began  to  exert  an  influence,  and  many  Lodges 
of  Switzerland,  among  others  ten  in  Geneva, 
gave  their  adhesion  to  that  body.  The 
seven  other  Genevan  Lodges  which  were  faith- 
ful to  the  Enghsh  system  organized  a Grand 
Orient  of  Geneva,  and  in  1789  formed  an 
alliance  with  the  Grand  Lodge  of  England. 
About  the  same  time,  the  Lodges  of  the 
Pays  de  Vaud,  which  had  been  suppressed 
in  1782  by  the  government  of  Bern,  resumed 
their  vitality. 

But  the  political  disturbances  consequent 
on  the  French  Revolution  began  to  exercise 
their  influences  in  the  Cantons.  In  1792, 
the  Helvetic  Roman  Directory  suspended 
work:  and  its  example  was  followed  in  1793 
by  tne  Scottish  Directory.  From  1793  to 
1803,  Freemasonry  was  dead  in  Switzerland, 
although  a few  Lodges  in  Geneva  and  a Ger- 
man one  in  Nuremberg  continued  a sickly 
existence. 

In  1803  Masonry  revived,  with  the  res- 
toration of  a better  order  in  the  political 
world.  A Lodge,  Zur  Hoffnung  or  Hope 
Lodge,  allusive  in  its  name  to  the  opening 
prospect,  was  estabhshed  at  Bern  under  a 
French  Constitution. 

With  the  cession  of  the  Republic  of  Geneva 
to  France,  the  Grand  Lodge  ceased  to  exist, 
and  all  the  Lodges  were  united  with  the  Grand 
Orient  of  France.  Several  Lodges,  however, 
in  the  Pays  de  Vaud,  whose  Constitution 
had  been  irregular,  united  together  to  form  an 
independent  body  under  the  title  of  the 
‘‘Grand  National  Helvetic  Orient.”  Peter 
Maurice  Glaire  introduced  his  modified 
Scottish  Rite  of  seven  degrees,  and  was  at  the 
age  of  eighty-seven  elected  its  Grand  Master 
for  life.  Glaire  was  possessed  of  great  abili- 
ties, and  bad  been  the  friend  of  Stanislaus, 
King  of  Poland,  in  whose  interests  he  had  per- 
formed several  important  missions  to  Russia, 
Prussia,  Austria,  and  France.  He  was  much 
attached  to  Masonry,  and  while  in  Poland 
had  elaborated  on  the  Scottish  system  the 
Rite  which  he  subsequently  bestowed  upon 
the  Helvetic  Orient. 

It  would  be  tedious  and  painful  to  re- 
capitulate all  the  dissensions  and  schisms 
with  which  the  Masonry  of  Switzerland  con- 
tinued for  years  to  be  harassed.  In  1820 
there  were  nineteen  Lodges,  which  worked 
under  four  different  obediences,  the  Scottish 
Directory,  the  Grand  Helvetic  Roman  Ori- 
ent, the  English  Provincial  Grand  Lodge, 
and  the  Grand  Orient  of  France.  Besides, 
there  were  two  Lodges  of  the  Rite  of  Miz- 
raim,  which  had  been  introduced  by  the 
Brothers  Bedarride. 

The  Masons  of  Switzerland,  weary  of 
these  divisions,  had  been  long  anxious  to 
build  a firm  foundation  of  Masonic  unity, 
and  to  obliterate  forever  this  state  of  iso- 
lation, where  Lodges  were  proximate  in 


SWORD 


SWORD 


749 


locality  but  widely  asunder  in  their  Ma- 
sonic relations. 

Many  attempts  were  made,  but  the  rival- 
ries of  petty  authorities  and  the  intolerance 
of  opinion  caused  them  always  to  be  fail- 
ures. At  length  a movement,  which  was 
finally  crowned  with  success,  was  inaugu- 
rated' by  the  Lodge  Modestia  cum  Libertate, 
of  Zurich.  Being  about  to  celebrate  the 
twenty-fifth  anniversary  of  its  existence  in 
1836,  it  invited  the  Swiss  Lodges  of  all 
Rites  to  be  present  at  the  festival.  There 
a proposition  for  a National  Masonic  union 
was  made,  which  met  with  a favorable  re- 
sponse from  all  who  were  present.  The  re- 
union at  this  festival  had  given  so  much 
satisfaction  that  similar  meetings  were  held 
in  1838  at  Bern,  in  1840  at  Basle,  and  in 
1842  at  Lode.  The  preliminary  means  for 
establishing  a Confeaepcy  were  discussed 
at  these  various  biennial  conventions,  and 
progress  slowly  but  steadily  was  made  to- 
ward the  accomplishment  of  that  object. 
In  1842  the  task  of  preparing  a draft  of  a 
Constitution  for  a United  Grand  Lodge 
was  entrusted  to  Bro.  Gysi-Schinz,  of  Zur- 
ich, who  so  successfully  completed  it  that 
it  gave  almost  universal  satisfaction.  Finally, 
on  June  22,  1844,  the  new  Grand  Lodge  was 
inaugurated  with  the  title  of  the  ‘‘Grand 
Lodge  Alpina,”  and  Bro.  J.  J.  Hottinger  was 
elected  the  Grand  Master.  Masonry  has  since 
then  been  in  great  activity  in  Switzerland. 

Sword.  The  sword  is  in  chivalry  the 
ensign  or  symbol  of  knighthood.  ^ Thus 
Monstrelet  says:  “The  sons  of  the  kings  of 
France  are  knights  at  the  font  of  baptism, 
being  regarded  as  the  chiefs  of  knighthood, 
and  they  receive,  from  the  cradle,  the  sword 
which  is  the  sign  thereof.”  St.  Palaye  calls 
the  sword  “the  most  honorable  badge  of 
chivalry,  and  a symbol  of  the  labor  the  knight 
was  to  encounter.”  No  man  was  con- 
sidered a knight  until  the  ceremony  of  pre- 
senting him  the  sword  had  been  performed; 
and  when  this  weapon  was  presented,  it 
was  accompanied  with  the  declaration  that 
the  person  receiving  it  was  thereby  made  a 
knight.  “The  lord  or  knight,”  says  St.  Pal- 
aye, “on  the  girding  on  of  the  sword,  pro- 
nounced these  or  similar  words:  In  the  name 
of  God,  of  St.  Michael,  and  St.  George,  I make 
thee  a knight.” 

So  important  an  ensign  of  knighthood 
as  the  sword  must  have  been  accompanied 
with  some  symbolic  meaning,  for  in  the 
Middle  Ages  symbolism  was  referred  to  on 
all  occasions. 

Francisco  Redi,  an  Italian  poet  of  the 
seventeenth  century,  gives,  in  his  Bacco  in 
Toscano,  an  account,  from  a Latin  MS.,  of  an 
investiture  with  knighthood  in  the  year  1260, 
which  describes  the  symbolic  meaning  of  all 
the  insignia  used  on  that  occasion.  Of  the 
sword  it  says:  “Let  him  be  girded  with  the 
sword  as  a sign  of  security  against  the  devil; 
and  the  two  edges  of  the  blade  signify  right 
and  law,  that  the  poor  are  to  be  defended 
from  the  rich  and  the  weak  from  the  strong.” 


But  there  is  a still  better  definition  of  the 
symbolism  of  the  sword  of  knighthood  in 
an  old  MS.  in  the  hbrary  of  the  London 
College  of  Arms  to  the  following  effect: 

“Unto  a knight,  which  is  the  most  hon- 
orable office  above  all  other,  is  given  a 
sword,  which  is  made  like  unto  a crosse  for 
the  redemption  of  mankynde  in  signifying 
that  hke  as  our  Lord  God  died  uppon  the 
crosse  for  the  redemption  of  mankynde, 
even  so  a knight  ought  to  defend  the  crosse 
and  to  overcome  and  destroie  the  enemies 
of  the  same;  and  it  hath  two  edges  in  token- 
ing that  with  the  sword  he  ought  to  mayn- 
tayne  knighthood  and  justice.” 

Hence  in  Masonic  Templarism  we  find 
that  this  symbolism  has  been  preserved, 
and  that  the  sword  with  which  the  mod- 
ern knight  is  created  is  said  to  be  endowed 
with  the  qualities  of  justice,  fortitude,  and 
mercy. 

The  charge  to  a Knights  Templar,  that  he 
should  never  draw  his  sword  unless  con- 
vinced of  the  justice  of  the  cause  in  which 
he  is  engaged,  nor  to  sheathe  it  until  his 
enemies  were  subdued,  finds  also  its  origin 
in  the  custom  of  the  Middle  Ages.  Swords 
were  generally  manufactured  with  a legend 
on  the  blade.  Among  the  most  common 
of  these  legends  was  that  used  on  swords 
made  in  Spain,  many  examples  of  which 
are  stiU  to  be  found  in  modern  collections. 
That  legend  is:  “No  me  saques  sin  rason. 
No  me  embaines  sin  honor”;  i.  e..  Do  not 
draw  me  without  justice.  Do  not  sheathe  me 
without  honor. 

So  highly  was  the  sword  esteemed  in  the 
Middle  Ages  as  a part  of  a knight’s  equip- 
ment, that  special  names  were  given  to 
those  of  the  most  celebrated  heroes,  which 
have  been  transmitted  to  us  in  the  ballads 
and  romances  of  that  period.  Thus  we 
have  among  the  warriors  of  Scandinavia, 

Foot-breaath,  the  sword  of  Thoralf  Skolinson, 
Quern-biter,  “ King  Hako, 

Balmung,  “ Sie^ried, 

Angurvardal,  “ Frithiof. 

To  the  first  two,  Longfellow  alludes  in  the 
following  lines: 

“ Quern-biter  of  Hakom  the  Good, 
Wherewith  at  a stroke  he  hewed 
The  millstone  through  and  through, 

And  Foot-breaath  of  Thoralf  the  Strong, 
Were  neither  so  broad  nor  so  long 
Nor  so  true.” 


And  among  the  knights  of  chivalry  we 
have 


Durandal, 

Balisardo, 

Colado, 

Aroun-dight, 

Joyeuse, 

Excahbur, 


the  sword  of  Orlando, 

“ Ruggiero, 

“ the  Cid, 

“ Lancelot  du  Sac, 

“ Charlemagne, 

“ King  Arthur. 


Of  the  last  of  these,  the  well-known  legend 
is,  that  it  was  found  embedded  in  a stone 
as  its  sheath,  on  which  was  an  inscription 


750 


SWORD 


SWORD 


that  it  could  be  drawn  only  by  him  who 
was  the  rightful  heir  to  the  throne  of  Britain. 
After  two  hundred  and  one  of  the  strongest 
knights  had  essayed  in  vain,  it  was  at  once 
drawn  forth  by  Arthur,  who  was  then  pro- 
claimed king  by  acclamation.  On  his  death- 
bed, he  ordered  it  to  be  thrown  into  a neigh- 
boring lake;  but  as  it  fell,  an  arm  issued 
from  the  waters,  and,  seizing  it  by  the  hilt, 
waved  it  thrice,  and  then  it  sank  never  again 
to  appear.  There  are  many  other  famous 
swords  in  these  old  romances,  for  the  knight 
invariably  gave  to  his  sword,  as  he  did  to  his 
horse,  a name  expressive  of  its  qualities  or 
of  the  deeds  which  he  expected  to  accomphsh 
with  it. 

In  Masonry,  the  use  of  the  sword  as  a 
part  of  the  Masonic  clothing  is  confined  to 
the  high  degrees  and  the  degrees  of  chiv- 
alry, when,  of  course,  it  is  worn  as  a part 
of  the  insignia  _ of  knighthood.  In  the 
symbohc  degrees  its  appearance  in  the  Lodge, 
except  as  a symbol,  is  strictly  prohibited. 
The  Masonic  prints  engraved  in  the  last 
century,  when  the  sword,  at  least  as  late  as 
1780,  constituted  a part  of  the  dress  of  every 
gentleman,  show  that  it  was  discarded  by  the 
members  when  they  entered  the  Lodge.  The 
official  swords  of  the  Tiler  and  the  Pursuivant 
or  Sword-Bearer  are  the  only  exceptions. 
This  rule  is  carried  so  far,  that  military  men, 
when  visiting  a Lodge,  are  required  to  divest 
themselves  of  their  swords,  which  are  to  be 
left  in  the  Tiler’s  room. 

Sword  and  Trowel.  See  Trowel  and 
Sword. 

Sword-Bearer.  An  officer  in  a Com- 
mandery  of  Knights  Templar.  His  station 
is  in  the  west,  on  the  right  of  the  Standard- 
Bearer,  and  when  the  knights  are  in  Une, 
on  the  right  of  the  second  division.  His 
duty  is  to  receive  all  orders  and  signals 
from  the  Eminent  Commander,  and  see 
them  promptly  obeyed.  He  is,  also,  to  assist 
in  the  protection  of  the  banners  of  the  order. 
His  jewel  is  a triangle  and  cross  swords. 

Sword-Bearer,  Grand.  A subordinate 
officer,  who  is  found  in  most  Grand  Lodges. 
Anderson  says,  in  the  second  edition  of  the 
Constitutions  (p.  127),  that  in  1731  the  Duke 
of  Norfolk,  being  then  Grand  Master, 
presented  to  the  Grand  Lodge  of  England 
‘‘the  old  trusty  sword  of  Gustavus  Adolphus, 
king  of  Sweden,  that  was  wore  next  by  his 
successor  in  war  the  brave  Bernard,  Duke 
of  Sax- Weimar,  with  both  their  names  on  the 
blade;  which  the  Grand  Master  had  ordered 
Brother  George  Moody  (the  king’s  sword 
cutler)  to  adorn  richly  with  the  arms  of 
Norfolk  in  silver  on  the  scabbard,  in  order 
to  be  the  Grand  Master’s  sword  of  state  in 
future.”  At  the  following  feast,  Bro.  Moody 
was  appointed  Sword-Bearer;  and  the  office 
has  ever  since  existed,  and  is  to  be  found  in  al- 
most all  the  Grand  Lodges  of  this  country. 
Anderson  further  says  that,  previous  to  this 
donation,  the  Grand  Lodge  had  no  sword  of 
state,  but  used  one  belonging  to  a private 
Lodge.  It  was  borne  before  the  Grand  Master 


by  the  Master  of  the  Lodge  to  which  it  be- 
longed, as  appears  from  the  account  of  the 
procession  in  1730. 

The  Grand  Sword-Bearer  should  be  ap- 
pointed by  the  Grand  Master,  and  it  is  his 
duty  to  carry  the  sword  of  state  immediately 
in  front  of  that  officer  in  aU  processions 
of  the  Grand  Lodge.  In  Grand  Lodges 
which  have  not  provided  for  a Grand  Sword- 
Bearer,  the  duties  of  the  office  are  usually 
performed  by  the  Grand  Pursuivant. 

Sword  of  State.  Among  _ the  ancient 
Romans,  on  all  public  occasions,  a hctor 
carried  a bundle  of  rods,  sometimes  with 
an  ax  inserted  among  them,  before  the 
consul  or  other  magistrate  as  a token  of  his 
authority  and  his  power  to  punish  crimi- 
nals. Hence,  most  probably,  arose  the  cus- 
tom in  the  Middle  Ages  of  carrying  a naked 
sword  before  kings  or  chief  magistrates. 
Thus  at  the  election  of  the  Emperor  of  Ger- 
many, the  Elector  of  Saxony,  as  Arch-Marsh.al 
of  the  Empire,  carried  a naked  sword  before 
the  newly  elected  Emperor.  We  find  the 
same  practise  prevaihng  in  England  as  early 
certainly  as  the  reign  of  Henry  III.,  at  whose 
coronation,  in  1236,  a sword  was  carried  by 
the  Earl  of  Chester.  It  was  named  Curtana, 
and,  being  without  a point,  was  said  to  be 
emblematic  of  the  spirit  of  mercy  that  should 
actuate  a sovereign.  This  sword  is  known  as 
the  “Sword  of  State,”  and  the  practise  pre- 
vailing to  the  present  day,  it  has  always  been 
borne  in  England  in  public  processions  before 
all  chief  magistrates,  from  the  monarch  of 
the  realm  to  the  mayor  of  the  city.  The 
custom  was  adopted  by  the  Masons;  and  we 
learn  from  Anderson  that,  from  the  time  of 
the  revival,  a sword  of  state,  the  property  of  a 
private  Lodge,  was  borne  by  the  Master  of 
that  Lodge  before  the  Grand  Master,  until 
the  Grand  Lodge  acquired  one  by  the  hber- 
ality  of  the  Duke  of  Norfolk,  which  has 
ever  since  been  borne  by  the  Grand  Sword- 
Bearer. 

Sword  Pointing  to  the  Naked  Heart. 

Webb  says  that  “the  sword  pointing  to  the 
naked  heart  demonstrates  that  justice  will, 
sooner  or  later,  overtake  us.”  The  symbol  is 
a modern  one;  but  its  adoption  was  probably 
suggested  by  the  old  ceremony,  both  in  Eng- 
lish and  in  continental  Lodges,  and  which  is 
still  preserved  in  some  places,  in  which  the 
candidate  found  himself  surrounded  by 
swords  pointing  at  his  heart,  to  indicate  that 
punishment  would  duly  follow  his  violation  of 
his  obligations. 

Sword,  Revolving.  With  the  Cherubim, 
Yahveh  stationed  at  the  gate  of  Eden,  “to 
keep  the  way  of  the  tree  of  Life,”  the  lahat 
ha^hereh  hammithhappeketh,  “The  revolving 
phenomenon  of  the  curved  sword,”  or  “the 
flaming  blade  of  the  sword  which  turns.” 
There  were  two  Cherubim,  one  at  each  side, 
of  the  gate.  These  angels,  or  winged  bulls, 
did  not  hold  the  weapon  in  their  hands,  but 
it  was  apart,  separate  from  them.  The 
lahat  ha‘hereb  was  endowed  with  proper 
motion,  or  turned  upon  itself.  There  was 


SWORD 


SYMBOL 


751 


but  one,  and  presumably  it  was  between  the 
Cherubim,  suspended  at  a certain  height  in 
the  air.  Prof.  Lenormant,  in  speaking  of 
this  terrible  weapon,  states,  that  “the  cir- 
cumference, which  was  turned  fully  upon  the 
spectator,  could  have  been  full  of  eyes  all 
around,  and  that  when  the  prophet  says 
‘that  they  had  a circumference  and  a height 
that  were  dreadful,’  the  second  dimension 
refers  to  the  breadth  of  their  rims,”  and  when 
advancing  with  the  Cherubim  against  the  ir- 
reverent intruder  at  the  forbidden  gate,  it 
would  strike  and  cut  him  in  pieces  as  soon 
as  it  should  graze  him.  The  symbolism  of 
this  instrument  has  been  fixed  by  Obry 
as  the  tchakra  of  India,  which  is  a disk 
with  sharp  edges,  hollow  at  the  center,  which 
is  flung  horizontally,  after  having  been  whirled 
around  the  fingers.  “A  weapon  for  slinging, 
shaped  like  a disk,  moving  horizontally  with 
a gyratory  motion,  like  that  of  a waterspout, 
having  a hollow  centre,  that  the  tips  of  the 
fingers  can  pass  through,  whence  seven  di- 
vergent rays  issue  toward  a circumference, 
about  which  are  studded  fifty  sharp  points.” 
(See  Cherubim.) 

Sword,  Templar’s.  According  to  the 
regulations  of  the  Grand  Encampment  of  the 
United  States,  the  sword  to  be  worn  by  the 
Knights  Templar  must  have  a helmet  head 
or  pommel,  a cross  handle,  and  a metal 
scabbard.  The  length  from  the  top  of  the 
hilt  to  the  end  of  the  scabbard  must  be  from 
• thirty-four  to  forty  inches. 

^ Sword,  Tiler’s.  In  modem  times 

^ the  implement  used  by  the  Tiler  is  a 

g sword  of  the  ordinary  form.  This 

M is  incorrect.  Formerly,  and  indeed 

% up  to  a comparatively  recent  period, 

M the  Tiler’s  sword  was  wavy  in  shape, 

and  so  made  in  allusion  to  the 
^ “flaming  sword  which  was  placed 
at  the  east  of  the  garden  of  Eden, 
M which  turned  every  way  to  keep 
fife.”  It  was, 
of  course,  without  a scabbard, 
^ because  the  Tiler’s  sword  should 

^ ever  be  drawn  and  ready  for  the 

defense  of  his  post. 

Sworn  Brothers.  (Fratres  jurati.)  It  was 
the  custom  in  the  Middle  Ages  for  soldiers, 
and  especially  knights,  when  going  into 
battle,  to  engage  each  other  by  reciprocal 
oaths  to  share  the  rewards  of  victory  and  to 
defend  each  other  in  the  fight.  Thus  Ken  net 
tells  us  (Paroch.  Antiq.)  that  in  the  com- 
mencement of  the  expedition  of  William  of 
Normandy  into  England,  Robert  de  Oiley 
and  Roger  de  Iverio,  “fratres  jurati,  et 
per  fidem  et  sacramentum  confederati,  ven- 
erunt  ad  conquestum  Anglise,”  i.  e.,  they 
came  to  the  conquest  of  England,  as  sworn 
brothers,  bound  by  their  faith  and  an  oath. 
Consequently,  when  Wilham  allotted  them  an 
estate  as  the  reward  of  their  military  ser- 
vice, they  divided  it  into  equal  portions,  each 
taking  one. 

Syllable.  To  pronounce  the  syllables, 
or  only  one  of  the  syllables,  of  a Sacred 


Word,  such  as  a name  of  God,  was  among 
the  Orientalists  considered  far  more  rever- 
ent than  to  give  to  it  in  all  its  syllables  a 
full  and  continuous  utterance.  Thus  the 
Hebrews  reduced  the  holy  name  Jehovah 
to  the  syllable  Jah;  and  the  Brahmans, 
taking  the  initial  letters  of  the  three  words 
which  expressed  the  three  attributes  of  the 
Supreme  Brahma,  as  Creator,  Preserver, 
and  Destroyer,  made  of  it  the  syllable 
AUM,  which,  on  account  of  its  awful  and 
sacred  meaning,  they  hesitated  to  pro- 
nounce aloud.  To  divide  a word  into  syl- 
lables, and  thus  to  interrupt  the  sound, 
either  by  pausing  or  by  the  alternate  pro- 
nunciation by  two  persons,  was  deemed  a 
mark  of  reverence. 

Symbol.  A symbol  is  defined  to  be  a 
visible  sign  with  which  a spiritual  feeling, 
ernotion,  or  idea  is  connected.  It  was  in 
this  sense  that  the  early  Christians  gave 
the  name  of  symbols  to  all  rites,  ceremonies, 
and  outward  forms  which  bore  a rehgious 
meaning;  such,  for  instance,  as  the  cross, 
and  other  pictures  and  images,  and  even 
the  sacraments  and  the  sacramental  elements. 
At  a still  earlier  period,  the  Egyptians  com- 
municated the  knowledge  of  their  esoteric 
philosophy  in  mystic  symbols.  In  fact, 
man’s  earhest  instruction  was  by  means  of 
symbols.  “The  first  learning  of  the  world,” 
says  Stukely,  “consisted  chiefly  of  symbols. 
The  wisdom  of  the  Chaldeans,  Phoenicians, 
Egyptians,  Jews,  of  Zoroaster,  Sanchoniathon, 
Pherecydes,  Syrus,  Pythagoras,  Socrates, 
Plato,  of  all  the  ancients  that  is  come  to  our 
hand,  is  symbolic.”  And  the  learned  Faber 
remarks  that  “allegory  and  personification 
were  peculiarly  agreeable  to  the  genius  of 
antiquity,  and  the  simplicity  of  truth  was 
continually  sacrificed  at  the  shrine  of  poetical 
decoration,” 

The  word  “symbol”  is  derived  from  a 
Greek  verb  which  signifies  “to  compare 
one  thing  with  another”;  and  hence  a sym- 
bol or  emblem,  for  the  two  words  are  often 
used  synonymously  in  Masonry,  is  the  ex- 
pression of  an  idea  which  is  derived  from 
the  comparison  or  contrast  of  some  object 
with  a moral  conception  or  attribute.  Thus 
the  plumb  is  a symbol  of  rectitude;  the 
level,  of  equahty;  the  beehive,  of  industry. 
The  physical  quahties  of  the  plumb  are 
compared  or  contrasted  with  the  moral  con- 
ception of  virtue  or  rectitude  of  conduct. 
The  plumb  becomes  to  the  Mason,  after  he 
has  once  been  taught  its  symbolic  mean- 
ing, forever  afterward  the  visible  expression 
of  the  idea  of  rectitude,  or  uprightness  of 
conduct.  To  study  and  compare  these 
visible  objects — to  elicit  from  them  the  moral 
ideas  which  they  are  intended  to  express — is 
to  make  onesself  acquainted  with  the  Sym- 
bolism of  Masonry. 

The  objective  character  of  a symbol, 
which  presents  something  material  to  the 
sight  and  touch,  as  explanatory  of  an  in- 
ternal idea,  is  best  calculated  to  be  grasped 
by  the  infant  mind,  whether  the  infancy  ot 


752 


SYMBOL 


SYMBOLIC 


that  mind  be  considered  nationally  or  indi- 
vidually. And  hence,  in  the  first  ages  of 
the  world,  in  its  infancy,  ^ all  ^ propositions, 
theological,  political,  or  scientific,  were  ex- 
pressed in  the  form  of  symbols.  Thus  the 
first  religions  were  eminently  symbohcal,  be- 
cause, as  that  great  philosophical  historian, 
Grote,  has  remarked,  “At  a time  when  lan- 
guage was  vet  in  its  infancy,  visible  sym- 
bols were  the  most  vivid  means  of  acting 
upon  the  minds  of  ignorant  hearers.” 

To  the  man  of  mature  intellect,  each 
letter  of  the  alphabet  is  the  symbol  of  a 
certain  sound.  When  we  instruct  the  child 
in  the  form  and  value  of  these  letters,  we 
make  the  picture  of  some  familiar  object 
the  representation  of  the  letter  which  aids 
the  infantile  memory.  Thus,  when  the 
teacher  says,  “A  was  an  Archer,”  the  Archer 
becomes  a symbol  of  the  letter  A,  just  as  in 
after-life  the  letter  becomes  the  symbol  of 
a sound. 

“Symbohcal  representations  of  things 
sacred,”  says  Dr.  Barlow  {Essays  on  Symbol- 
ism, i.,  p.  1),  “were  coeval  with  rehgion  itself 
as  a system  of  doctrine  appeahng  to  sense, 
and  have  accompanied  its  transmission  to 
ourselves  from  the  earliest  known  period  of 
monumental  history. 

“Egyptian  tombs  and  stiles  exhibit  relig- 
ious symbols  still  in  use  among  Christians. 
Similar  forms,  with  corresponding  mean- 
ings, though  under  different  names,  are 
found  among  the  Indians,  and  are  seen  on 
the  monuments  of  the  Assyrians,  the  Etrus- 
cans, and  the  Greeks. 

“The  Hebrews  borrowed  much  of  their 
early  religious  symbolism  from  the  Egyp- 
tians, their  later  from  the  Babylonians,  and 
through  them  this  symbohcal  imagery,  both 
verbal  and  objective,  has  descended  to  our- 
selves. 

“The  Egyptian  priests  were  great  pro- 
ficients in  symbolism,  and  so  were  the 
Chaldeans,  and  so  were  Moses  and  the 
Prophets,  and  the  Jewish  doctors  generally 
— and  so  were  many  of  the  eai’ly  fathers 
of  the  Church,  especially  the  Greek  fathers. 

“Philo  of  Alexandria  was  very  learned 
in  symbohsm,  and  the  Evangehst  St.  John 
has  made  much  use  of  it. 

“The  early  Christian  architects,  sculp- 
tors, and  painters  drank  deep  of  symbohcal 
lore,  and  reproduced  it  in  their  works.” 

Squier  gives  in  his  Serpent  Symbolism  in 
America  (p.  19)  a similar  view  of  the  an- 
tiquity and  the  subsequent  growth  of  the 
use  of  symbols.  He  says:  “In  the  absence 
of  a written  language  or  forms  of  expres- 
sion capable  of  conveying  abstract  ideas, 
we  can  readily  comprehend  the  necessity, 
among  a primitive  people,  of  a symbolic 
system.  That  symbohsm  in  a great  degree 
resulted  from  this  necessity  is  very  obvious; 
and  that,  associated  with  man’s  primitive 
rehgious  systems,  it  was  afterwards  con- 
tinued, when  in  the  advanced  stage  of  the 
human  mind  the  previous  necessity  no 
longer  existed,  is  equahy  imdoubted.  It 


thus  came  to  constitute  a kind  of  sacred 
language,  _ and  became  invested  with  an 
esoteric  significance  understood  only  by  the 
few.” 

In  Freemasonry,  all  the  instructions  in  its 
mysteries  are  communicated  in  the  form  of 
symbols.  Founded,  as  a speculative  science, 
on  an  operative  art,  it  has  taken  the  w'orking- 
tools  of  the  profession  which  it  spiritualizes, 
the  terms  of  architecture,  the  Temple  of 
Solomon,  and  everything  that  is  connected 
with  its  traditional  history,  and  adopting  them 
as  symbols,  it  teaches  its  great  moral  and 
philosophical  lessons  by  this  system  of  sym- 
bolism. But  its  symbols  are  not  confined 
to  material  objects  as  were  the  hieroglyphics 
of  the  Egyptians.  Its  myths  and  legends  are 
also,  for  the  most  part,  symbolic.  Often 
a legend,  unauthenticated  by  history,  dis- 
torted by  anachronisms,  and  possibly  ab- 
surd in  its  pretensions  if  viewed  histori- 
cally or  as  a narrative  of  actual  occurrences, 
when  interpreted  as  a symbol,  is  found  to 
impress  the  mind  with  some  great  spiritual 
and  philosophical  truth.  The  legends  of 
Masonry  are  parables,  and  a parable  is  only 
a spoken  symbol.  By  its  utterance,  says 
Adam  Clarke,  “spiritual  things  are  better 
understood,  and  make  a deeper  impression 
on  the  attentive  mind.” 

Symbol,  Compouni.  In  Dr.  Mackey’s 
work  on  the  Symbolism  of  Freemasonry,  he 
has  given  this  name  to  a species  of  symbol 
that  is  not  unusual  in  Freemasonry,  where 
the  symbol  is  to  be  taken  in  a double  sense, 
meaning  in  its  general  application  one  thing, 
and  then  in  a special  application  another. 
An  example  of  this  is  seen  in  the  symbolism 
of  Solomon’s  Temple,  where,  in  a general 
sense,  the  Temple  is  viewed  as  a symbol  of 
that  spiritual  temple  formed  by  the  aggrega- 
tion of  the  whole  Order,  and  in  which  each 
Mason  is  considered  as  a stone;  and,  in  an 
individual  or  special  sense,  the  same  Temple 
is  considered  as  a type  of  that  spiritual 
temple  which  each  Mason  is  directed  to 
erect  in  his  heart. 

SymboUe  Degrees.  The  first  three  de- 
grees of  Freemasonry,  namely,  those  of 
Entered  Apprentice,  Fellow-Craft,  and  Mas- 
ter Mason,  are  known,  by  way  of  distinction, 
as  the  “symbolic  degrees.”  This  term  is 
never  applied  to  the  degrees  of  Mark,  Past, 
and  Most  Excellent  Master,  and  the  Royal 
Arch,  which,  as  being  conferred  in  a body 
called  a Chapter,  are  generally  designated  as 
“capitular  degrees”;  nor  to  those  of  Royal 
and  Select  Master,  which,  conferred  in  a 
Council,  are,  by  an  excellent  modern  usage, 
styled  “cryptic  degrees,”  from  the  crypt 
or  vault  which  plays  so  important  a part  in 
their  ritual.  But  the  term  “symbolic”  is 
exclusively  confined  to  the  degrees  conferred 
in  a Lodge  of  the  three  primitive  degrees, 
which  Lodge,  therefore,  whether  opened  on 
the  First,  the  Second  or  the  Third  Degree,  is 
always  referred  to  as  a “symbolic  Lodge.” 
As  this  distinctive  term  is  of  constant  and 
universal  use,  it  may  be  considered  not  al- 


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SYMBOLIC 


SYMBOLIC 


753 


together  useless  to  inquire  into  its  origin  and 
signification. 

The  germ  and  nucleus  of  all  Freemasonry 
is  to  be  found  in  the  three  primitive  degrees 
— the  Apprentice,  the  Fellow-Craft,  and  the 
Master  Mason.  _ They  were  at  one  time  (un- 
der a modification,  however,  which  included 
the  Royal  Arch)  the  only  degrees  known  to 
or  practised  by  the  Craft,  and  hence  they  are 
often  called  “Ancient  Craft  Masonry,”  to 
distinguish  them  from  those  comparatively 
modern  additions  which  constitute  what  are 
designated  as  the  “high  degrees,”  or,  by  the 
French,  “Zes  hautes  grades”  The  striking 
pecuharity  of  these  primitive  degrees  is  that 
their  prominent  mode  of  instruction  is  by 
symbols.  Not  that  they  are  without  legends. 
On  the  contrary,  they  have  each  an  abun- 
dance of  legends ; such,  for  instance,  as  the  de- 
tails of  the  building  of  the  Temple;  of  the 
payment  of  wages  in  the  middle  chamber,  or 
of  the  construction  of  the  pillars  of  the  porch. 
But  these  legends  do  not  perform  any  very 
important  part  in  the  constitution  of  the 
degree.  The  lessons  which  are  ^ communi- 
cated to  the  candidate  in  these  primitive  de- 
grees are  conveyed,  principally,  through  the 
medium  of  symbols,  while  there  is  (at  least 
in  the  working  of  the  degrees)  but  little  tra- 
dition or  legendary  teaching,  with  the  excep- 
tion of  the  great  legend  of  Masonry,  the 
“golden  legend”  of  the  Order,  to  be  found 
in  the  Master’s  Degree,  and  which  is,  itself, 
a symbol  of  the  most  abstruse  and  solemn  sig- 
nification. But  even  in  this  instance,  inter- 
esting as  are  the  details  of  the  legend,  they  are 
only  subordinate  to  the  symbol.  Hiram  the 
Builder  is  the  profound  symbol  of  manhood 
laboring  for  immortality,  and  all  the  different 
points  of  the  legend  are  simply  clustered 
around  it,  only  to  throw  out  the  symbol  in 
bolder  relief.  The  legend  is  of  itself  inert — 
it  is  the  symbol  of  the  Master  Workman  that 
gives  it  life  and  true  meaning. 

Symbolism  is,  therefore,  the  prevailing 
characteristic  of  these  primitive  degrees;  and 
it  is  because  all  the  science  and  philosophy 
and  religion  of  Ancient  Craft  Masonry  is  thus 
concealed  from  the  profane  but  unfolded  to 
the  initiates  in  symbols,  that  the  first  three 
degrees  which  comprise  it  are  said  to  be  sym- 
bolic. 

Now,  nothing  of  this  kind  is  to  be  found 
in  the  degrees  above  and  beyond  the  third, 
if  we  except  the  Ptoyal  Arch,  which,  however, 
as  I have  already  intimated,  was  originally 
a part  of  Ancient  Craft  Masonry,  and  was 
unnaturally  torn  fron  the  Master’s  Degree,  of 
which  it,  as  every  Masonic  student  knows, 
constituted  the  complement  and  consumma- 
tion. Take,  for  example,  the  intermediate 
degrees  of  the  American  Chapter,  such,  for 
instance,  as  the  Mark  and  Most  Excellent 
Master.  Here  we  find  the  S3mibolic  feature 
ceasing  to  predominate,  and  the  traditional  or 
legendary  taking  its  place.  It  is  true  that  in 
these  capitular  degrees  the  use  of  symbols  is 
not  altogether  abandoned.  This  could  not 
well  be,  for  the  symbol  constitutes  the  very 
40 


essence  of  Freemasonry.  The  symbolic  ele- 
ment is  still  to  be  discovered  in  these  degrees, 
but  only  in  a position  subordinate  to  legend- 
ary instruction.  As  an  illustration,  let  us 
consider  the  keystone  in  the  Mark  Master’s 
Degree.  Now,  no  one  will  deny  that  this  is, 
strictly  speaking,  a symbol,  and  a very  impor- 
tant and  beautiful  one,  too.  It  is  a symbol  of 
a fraternal  covenant  between  those  who  are 
engaged  in  the  common  search  after  Divine 
truth.  But,  in  the  rSle  which  it  plays  in 
the  ritual  of  this  degree,  the  symbol,  how- 
ever beautiful  and  appropriate  it  may  be,  is 
in  a manner  lost  sight  of,  and  the  keystone 
derives  almost  all  its  importance  and  interest 
from  the  traditional  history  of  its  construc- 
tion, its  architectural  design,  and  its  fate.  It 
is  as  the  subject  of  a legend,  and  not  as  a sym- 
bol^ that  it  attracts  attention.  Now,  in  the 
Third  or  Master’s  Degree  we  find  the  trowel, 
which  is  a symbol  of  almost  precisely  the  same 
import  as  the  keystone.  They  both  refer  to 
a Masonic  covenant.  _ But  no  legend,  no  tra- 
dition, no  history,  is  connected  with  the 
trowel.  It  presents  itseff  simply  and  ex- 
clusively as  a symbol.  Hence  we  learn  that 
symbols  do  not  in  the  capitular,  as  in  the  prim- 
itive, degrees  of  Masonry  strike  the  eye,  and 
inform  the  mind,  and  teach  the  heart,  in 
every  part  of  the  Lodge,  and  in  every  part  of 
the  ceremonial  initiation.  On  the  contrary, 
the  capitular  degrees  are  almost  altogether 
founded  on  and  composed  of  a series  of  events 
in  Masonic  history.  Each  of  them  has  at- 
tached to  it  some  tradition  or  legend  which  it 
is  the  design  of  the  degree  to  illustrate,  and 
the  memory  of  which  is  preserved  in  its  cere- 
monies and  instructions.  That  most  of  these 
legends  are  themselves  of  symbolic  significa- 
tion is  not  denied.  But  this  is  their  interior 
sense.  In  their  outward  and  ostensible 
meaning,  they  appear  before  us  simply  as 
legends.  To  retain  these  legends  in  the 
memory  of  Masons  appears  to  have  been  the 
rimary  design  of  the  establishment  of  the 
igher  degrees,  and  as  the  information  in- 
tended to  be  com.municated  in  these  degrees  is 
of  an  historical  character,  there  can  of  course 
be  but  little  room  for  symbols  or  for  symbolic 
instruction,  the  profuse  use  of  which  would 
rather  tend  to  an  injury  than  to  a benefit,  by 
complicating  the  purposes  of  the  ritual  and 
confusing  the  mind  of  the  aspirant. 

The  celebrated  French  writer,  Ragon, 
objects  to  this  exclusive  application  of  the 
term  “symbolic”  to  the  first  three  degrees  as 
a sort  of  unfavorable  criticism  on  the  higher 
degrees,  and  as  if  implying  that  the  latter 
are  entirely  devoid  of  the  element  of  sym- 
bolism. But  he  has  mistaken  the  true  irn- 
port  and  meaning  of  the  application.  It  is 
not  because  the  higher  or  capitular  and 
cryptic  degrees  are  altogether  without  sym- 
bols— for  such  is  not  the  case — that  the 
term  symbolic  is  withheld  from  them,  but 
because  symbolic  instruction  does  not  con- 
stitute their  predominating  characteristic,  as 
it  does  of  the  first  three  degrees. 

And  hence  the  Masonry  taught  in  these 


754 


SYMBOLIC 


SYMBOLISM 


three  primitive  degrees  is  very  properly 
called  Symbolic  Masonry,  and  the  Lodge  in 
which  this  Masonry  is  taught  is  known  as 
a Symbolic  Lodge. 

Symbolic  Lectures.  The  lectures  ap- 
propriated to  the  First,  Second,  and  Third 
degrees  are  sometimes  called  Symbolic  lec- 
tures; but  the  term  is  more  properly  applied 
to  any  lecture  which  treats  of  the  meaning 
of  Masonic  symbols,  in  contradistinction  to 
one  which  discusses  only  the  history  of  the 
Order,  and  which  would,  therefore,  be 
called  an  Historical  Lecture.  But  the  Eng- 
lish Masons  have  a lecture  called  “the 
symbolical  lecture,”  in  which  is  explained 
the  forms,  symbols,  and  ornaments  of  Royal 
Arch  Masonry,  as  well  as  its  rites  and  cere- 
monies.* 

Symbolic  Lodge.  A Lodge  of  Master 
Masons,  with  the  Fellow-Craft  and  Ap- 
prentice Lodge  worked  under  its  Constitu- 
tion, is  called  a Symbolic  Lodge,  because  in 
it  the  Symbolic  degrees  are  conferred.  (See 
Symbolic  Degrees.) 

Symbolic  Machinery.  Machinery  is  a 
term  employed  in  epic  and  dramatic  poetry 
to  denote  some  agency  introduced  by  the 
poet  to  serve  some  purpose  or  accomplish 
some  event.  Faber,  in  treating  of  the  Apoca- 
lypse, speaks  of  “a  patriarchal  scheme  of 
symbolical  machinery  derived  most  plainly 
from  the  events  of  the  deluge,  and  borrowed, 
with  the  usual  perverse  misapplication, 
by  the  contrivers  of  paganism,  but  which 
has  since  been  reclaimed  by  Christianity 
to  its  proper  use.”  Dr.  Oliver  thinks  that 
this  “scheme  of  symbolical  machinery” 
was  “the  primitive  Freemasonry,  veiled  in 
allegory  and  illustrated  by  symbols.”  With- 
out adopting  this  questionable  hypothesis, 
it  must  be  admitted  that  Freemasonry,  in 
the  scenic  representations  sometimes  * used 
in  its  initiations,  has,  like  the  epic  poets,  and 
dramatists,  and  the  old  hierophants,  availed 
itself  of  the  use  of  symboUc  machinery. 

Symbolic  Masonry.  The  Masonry  that 
is  concerned  with  the  first  three  degrees 
in  all  the  Rites.  This  is  the  technical  mean- 
ing. But  in  a more  general  sense.  Symbolic 
Masonry  is  that  Masonry,  wherever  it  may 
be  found,  whether  in  the  primary  or  in  the 
high  degrees,  in  which  the  lessons  are  com- 
municated by  symbols.  (See  Symbolic  De- 
grees.) 

Symbolism,  The  Science  of.  The  science 
which  is  engaged  in  the  investigation  of  the 
meaning  of  symbols,  and  the  application 
of  their  interpretation  to  moral,  religious, 
and  philosophical  instruction.  In  this  sense. 
Freemasonry  is  essentially  a science  of  sym- 
bolism. The  English  lectures  define  Free- 
masonry to  be  “a  peculiar  system  of  morahty 

* It  is  unfortunate  that  the  Historical  Lecture 
usually  given  in  the  Master’s  Degree  is  often 
absurd  from  any  known  historical  or  Masonic 
basis.  This  is  misleading  to  those  who  have 
every  reason  to  expect  a different  treatment 
at  our  hands,  and  efforts  should  be  made  to 
correct  this  error.  [E.  E.  C.] 


veiled  in  allegory  and  illustrated  by  symbols.” 
The  definition  would  be  more  correct  were  it 
in  these  words:  Freemasonry  is  a system  of 
morality  developed  and  inculcated  by  the  science 
of  symbolism.  It  is  this  peculiar  character 
as  a symbolic  institution,  this  entire  adop- 
tion of  the  method  of  instruction  by  sym- 
bolism, which  gives  its  whole  identity  to 
Freemasonry  and  has  caused  it  to  differ  from 
every  other  association  that  the  ingenuity  of 
man  has  devised.  It  is  this  that  has  bestowed 
upon  it  that  attractive  form  which  has  always 
secured  the  attachment  of  its  disciples  and 
its  own  perpetuity. 

The  Roman  Catholic  Church  is,  perhaps, 
the  only  contemporaneous  institution  which 
continues  to  cultivate,  in  any  degree,  the 
beautiful  system  of  symbolism.  But  that 
which,  in  the  Catholic  Church,  is,  in  a great 
measure,  incidental,  and  the  fruit  of  de- 
velopment, is,  in  Freemasonry,  the  very 
life-blood  and  soul  of  the  Institution,  born 
with  it  at  its  birth,  or,  rather,  the  germ  from 
which  the  tree  has  sprung,  and  still  giving 
it  support,  nourishment,  and  even  existence. 
Withdraw  from  Freemasonry  its  Symbolism, 
and  you  take  from  the  body  its  soul,  leaving 
behind  nothing  but  a lifeless  mass  of  effete 
matter,  fitted  only  for  a rapid  decay. 

Since,  then,  the  science  of  symbolism  forms 
so  important  a part  of  the  system  of  Free- 
masonry, it  will  be  well  to  commence  any  dis- 
cussion of  that  subject  by  an  investigation 
the  nature  of  symbols  in  general. 

There  is  no  science  so  ancient  as  that  of 
symbolism,  and  no  mode  of  instruction  has 
ever  been  so  general  as  was  the  symbolic  in 
former  ages.  “The  first  learning  in  the 
world,”  says  the  great  antiquary,  Dr.  Stukely, 
“ consisted  chiefly  of  symbols.  The  wisdom  of 
the  Chaldeans,  Phoenicians,  Egyptians,  Jews, 
of  Zoroaster,  Sanchoniathon,  Pherecydes, 
Syrus,  Pythagoras,  Socrates,  Plato,  of  aU  the 
ancients  that  is  come  to  our  hand,  is  symbolic.” 
And  the  learned  Faber  remarks,  that  “allegory 
and  personification  were  peculiarly  agreeable 
to  the  genius  of  antiquity,  and  the  simplicity 
of  truth  was  continually  sacrificed  at  the 
shrine  of  poetical  decoration.” 

In  fact,  man’s  earliest  instruction  was  by 
symbols.  The  objective  character  of  a sym- 
bol is  best  calculated  to  be  grasped  by  the 
infant  mind,  whether  the  infancy  of  that 
mind  be  considered  nationally  or  individually. 
And  hence,  in  the  first  ages  of  the  world  in  its 
infancy,  all  propositions,  theological,  political, 
or  scientific,  were  expressed  in  the  form  of 
symbols.  Thus  the  first  religions  were  emi- 
nently symbolical,  because,  as  that  great 
philosophical  historian,  Grote,  has  remarked, 
“At  a time  when  language  was  yet  in  its  in- 
fancy, visible  symbols  were  the  most  vivid 
means  of  acting  upon  the  minds  of  ignorant 
hearers.” 

Even  in  the  very  formation  of  language,  the 
medium  of  communication  between  man  and 
man,  and  which  must  hence  have  been  an  ele- 
mentary step  in  the  progress  of  human  im- 
provement, it  was  found  necessarv  to  have 


SYMBOL 


SYSTEM 


755 


recourse  to  symbols,  for  words  are  only  and 
truly  certain  arbitrary  symbols  by  which 
and  through  which  we  give  an  utterance  to 
our  ideas.  The  construction  of  language  was, 
therefore,  one  of  the  first  products  of  the  sci- 
ence of  s3rmbonsm. 

We  must  constantly  bear  in  mind  this  fact 
of  the  primary  existence  and  predominance  of 
symbolism  in  the  earliest  times,  when  we  are 
investigating  the  nature  of  the  ancient  relig- 
ions, with  which  the  history  of  Freemasonry  is 
so  intimately  connected.  The  older  the  relig- 
ion, the  more  the  symbohsm  abounds.  Mod- 
ern religions  may  convey  their  dogmas  in  ab- 
stract propositions;  ancient  rehgions  always 
conveyed  them  in  symbols.  Thus  there  is 
more  symbolism  in  the  Egyptian  religion  than 
in  the  Jewish,  more  in  the  Jewish  than  in  the 
Christian,  more  in  the  Christian  than  in  the 
Mohammedan,  and,  lastly,  more  in  the  Roman 
than  in  the  Protestant. 

But  symbolism  is  not  only  the  most  ancient 
and  general,  but  it  is  also  the  most  practically 
useful,  of  sciences.  We  have  already  seen  how 
actively  it  operates  in  the  early  stages  of  life 
and  of  society.  We  have  seen  how  the  first 
ideas  of  men  and  of  nations  are  impressed 
upon  their  minds  by  means  of  symbols.  It 
was  thus  that  the  ancient  peoples  were  almost 
wholly  educated. 

“In  the  simpler  stages  of  society,”  says  one 
writer  on  this  subject,  “mankind  can  be  in- 
structed in  the  abstract  knowledge  of  truths 
only  by  symbols  and  parables.  Hence  we 
find  most  heathen  religions  becoming  mythic, 
or  explaining  their  mysteries  by  allegories, 
or  instructive  incidents.  Nay,  God  himself, 
knowing  the  nature  of  the  creatures  formed  by 
him,  has  condescended,  in  the  earlier  revela- 
tions that  he  made  of  himself,  to  teach  by 
symbols;  and  the  greatest  of  all  teachers  in- 
structed the  multitudes  by  parables.  The 
great  exemplar  of  the  ancient  philosophy  and 
the  grand  archetype  of  modern  philosophy 
were  alike  distinguished  by  their  possessing 
this  faculty  in  a high  degree,  and  have  told  us 
that  man  was  best  instructed  by  similitudes.” 

Such  is  the  system  adopted  in  Freemasonry 
for  the  development  and  inculcation  of  the 
great  religious  and  philosophical  truths,  of 
which  it  was,  for  so  many  years,  the  sole  con- 
servator. And  it  is  for  this  reason  that  I have 
already  remarked,  that  any  inquiry  into  the 
symbolic  character  of  Freemasonry,  must  be 
preceded  by  an  investigation  of  the  nature  of 
symbolism  in  general,  if  we  would  properly 
appreciate  its  particular  use  in  the  organiza- 
tion of  the  Masonic  Institution. 

Symbol  of  Glory.  In  the  old  lectures  of 
the  last  century,  the  Blazing  Star  was  called 
“the  glory  in  the  centre”;  because  it  was 
placed  in  the  centre  of  the  floor-cloth  or  trac- 
ing-board, and  represented  hieroglyphically 
the  glorious  name  of  God.  Hence  Dr.  Oliver 
has  given  to  one  of  his  most  interesting  works, 
which  treats  of  the  symbolism  of  the  Blazing 
Star,  the  title  of  The  Symbol  of  Glory. 

Syndication  of  Lodges.  A term  used  in 
France,  in  1773,  by  the  Schismatic  Grand  Ori- 


ent during  its  contests  with  the  Grand  Lodge, 
to  denote  the  fusion  of  several  Lodges  into 
one.  The  word  was  never  introduced  into 
English  Masonry,  and  has  become  obsolete  in 
France. 

Synod  of  Scotland.  In  1757,  the  Associ- 
ate Synod  of  Seceders  of  Scotland  adopted  an 
act,  concerning  what  they  called  “the  Mason 
oath,”  in  which  it  is  declared,  that  all  persons 
who  shall  refuse  to  make  such  revelations  as 
the  Kirk  Sessions  may  require,  and  to  promise 
to  abstain  from  all  future  connection  with  the 
Order,  “shall  be  reputed  under  scandal,  and 
incapable  of  admission  to  sealing  ordinances.” 
In  consequence  of  this  act,  passed  more  than  a 
century  ago,  the  sect  of  Seceders,  of  which 
there  are  a few  in  America,  continue  to  be  at 
the  present  day  inveterate  enemies  of  the  Ma- 
sonic Institution. 

Syria.  A country  of  Asia  Minor  lying  on 
the  western  shores  of  the  Mediterranean.  To 
the  Freemason,  it  is  associated  with  the  leg- 
endary history  of  his  Order  in  several  interest- 
ing points,  especially  in  reference  to  Mount 
Lebanon,  from  whose  forests  was  derived  the 
timber  for  the  construction  of  the  Temple. 
The  modern  Templar  will  view  it  as  the  scene 
of  the  contests  waged  during  the  Crmsades  by 
the  Christian  knights  with  their  Saracen  ad- 
versaries. In  modern  Syria,  Freemasonry 
has  been  slow  to  find  a home.  The  only 
Lodges  existing  in  the  country  are  at  liie  city 
of  Beyrout,  which  contains  two — Palestine 
Lodge,  No.  415,  which  was  instituted  by  the 
Grand  Lodge  of  Scotland,  May  6,  1861,  and 
the  Lodge  Le  Liban,  by  the  Grand  Orient  of 
France,  January  4,  1869.  Morris  says  {Free- 
masonry in  the  Holy  Land,  p.  216)  that  “the 
Order  of  Freemasonry  is  not  in  a condition 
satisfactory  to  the  members  thereof,  nor 
creditable  to  the  great  cause  in  which  the 
Fraternity  are  engaged.” 

Syrian  Eite.  A religious  sect  which  had 
its  origin  in  Syria,  and  which  was  anciently 
comprehended  in  the  patriarchates  of  Antioch 
and  of  Jerusalem.  It  was  an  exceedingly 
flourishing  system.  Before  the  end  of  the 
fourth  century  it  numbered  119  distinct  sees, 
with  a population  of  several  millions.  The 
liturgy  is  known  as  the  Liturgy  of  St.  James. 

System.  Lenning  defines  a system  of 
Freemasonry  to  be  the  doctrine  of  Free- 
masonry as  exhibited  in  the  Lodge  government 
and  Lodge  work  or  ritual.  The  definition 
is  not,  perhaps,  satisfactory.  In  Freemasonry, 
a system  is  a plan  or  scheme  of  doctrines 
intended  <^o  develop  a particular  view  as  to 
the  origin,  the  design,  and  the  character  of 
the  Institution.  The  word  is  often  used  as 
synonymous  with  Rite,  but  the  two  words  do 
not  always  express  the  same  meaning.  A 
system  is  not  always  developed  into  a Rite, 
or  the  same  system  may  give  birth  to  two  or 
more  different  Rites.  Dr.  Oliver  established 
a system  founded  on  the  literal  acceptance  of 
almost  all  the  legendary  traditions,  but  he 
never  invented  a Rite.  Ramsay  and  Hund 
both  held  the  same  system  as  to  the  Templar 
origin  of  Masonry;  but  the  Rite  of  Ramsay 


756 


SYSTEM 


TABERNACLE 


and  the  Rite  of  Strict  Observance  are  very 
different.  The  system  of  Schroder  and  that 
of  the  Grand  Lodge  of  England  do  not  essen- 
tially vary,  but  there  is  no  similarity  between 
the  Y ork  Rite  and  the  Rite  of  Schroder.  Who- 
ever in  Masonry  sets  forth  a connected  series 
of  doctrines  peculiar  to  himself  invents  a sys- 


tem. He  may  or  he  may  not  afterward  fabri- 
cate a Rite.  But  the  Rite  would  be  only  a 
consequence,  and  not  a necessary  one,  of  the 
system. 

Sy style.  An  arrangement  of  columns  in 
which  the  intercolumniation  is  equal  to  the 
diameter  of  the  column. 


T 

T.  The  twentieth  letter  of  the  English  al- 
phabet, and  the  twenty-second  and  last  of  the 
Hebrew.  As  a symbol,  it  is  conspicuous  in 
Masonry.  Its  numerical  value  as  tJ,  Teth,  is 
9,  but  as  n,  Thau,  it  is  400.  (See  Tau.) 

Tabaor.  Toffet.  Edom.  Three  obsolete 
names  which  are  sometimes  given  to  the  three 
Elect  in  the  Eleventh  Degree  in  the  A.  A. 
Scottish  Rite. 

Tabernaele.  Many  Masonic  students 
have  greatly  erred  in  the  way  in  which  they 
have  referred  to  the  Sinaitic  tabernacle,  as  if  it 
were  represented  by  the  tabernacle  said  in  the 
legends  to  have  been  erected  by  Zerubbabel 
at  Jerusalem  at  the  time  of  the  building  of  the 
second  Temple.  The  belief  that  the  taber- 
nacle of  Zerubbabel  was  an  exact  representa- 
tion of  that  erected  by  Moses,  arose  from  the 
numerous  allusions  to  it  in  the  writings  of 
Oliver,  but  in  this  country  principally  from 
the  teachings  of  Webb  and  Cross.  It  is,  how- 
ever, true,  that  although  the  symbols  of  the 
ark,  the  golden  candlestick,  the  altar  of  in- 
cense, and  some  others  were  taken,  not  from 
the  tabernacle,  but  from  theTemjple,  the  sym- 
bolism of  the  veils  was  derived  from  the  lat- 
ter, but  in  a form  by  no  means  similar  to  the 
original  disposition.  It  is  therefore  neces- 
sary that  some  notice  should  be  taken  of  the 
real  tabernacle,  that  we  may  be  enabled  to 
know  how  far  the  Masonic  is  connected  with 
the  Sinaitic  edifice. 

The  word  tabernacle  means  a tent.  It  is 
the  diminutive  of  tdberna,  and  was  used  by 
the  Romans  to  denote  a soldier's  tent.  It 
was  constructed  of  planks  and  covered  with 
skins,  and  its  outward  appearance  presented 
the  precise  form  of  the  Jewish  tabernacle. 
The  Jews  called  it  sometimes  mishcan,  which, 

like  the  Latin 
taberna,  meant 
a dwelling- 
place,  but  more 
commonly  ohel, 
which  meant, 
like  tabernacu- 
lum,  a tent. 

In  shape  it  re- 
sembled a tent, 
and  is  supposed 
to  have  derived  its  form  from  the  tents  used 
by  the  patriarchs  during  their  nomadic  hfe. 


There  are  three  tabernacles  mentioned  in 
Scripture  history — the  Anti-Sinaitic,  the  Sina- 
itic, and  the  Davidic. 

1.  The  Anti-Sinaitic  tabernacle  was  the 
tent  used,  perhaps  from  the  beginning  of  the 
exodus,  for  the  transaction  of  business,  and 
was  situated  at  some  distance  from  the  camp. 
It  was  used  only  provisionally,  and  was  super- 
seded by  the  tabernacle  proper. 

2.  The  Sinaitic  tabernacle.  This  was  con- 
structed by  Aholiab  and  Bezaleel  under  tlie 
immediate  direction  of  Moses.  The  costli- 
ness and  splendor  of  this  edifice  exceeded,  says 
Kitto,  in  proportion  to  the  means  of  the  peo- 
ple who  constructed  it,  the  magnificence  of 
any  cathedral  of  the  present  day.  It  was  sit- 
uated in  the  very  center  of  the  camp,  with  its 
door  or  entrance  facing  the  east,  and  was 
placed  toward  the  western  part  of  an  enclosure 
or  outward  court,  which  was  one  hundred  and 
fifty  feet  long  and  fifty  feet  wide,  and  sur- 
rounded by  canvas  screens  seven  and  a half 
feet  high,  so  as  to  prevent  any  one  on  the  out- 
side from  overlooking  the  court. 

The  tabernacle  itself  was,  according  to 
Josephus,  forty-five  feet  long  by  fifteen  wide; 
its  greater  length  being  from  east  to  west. 
The  sides  were  fifteen  feet  high,  and  there  was 
a sloping  roof.  There  was  no  aperture  or 
place  of  entrance  except  at  the  eastern  end, 
which  was  covered  by  curtains.  Internally, 
the  tabernacle  was  divided  into  two  apart- 
ments by  a richly  decorated  curtain.  Tlie  one 
at  the  western  end  was  fifteen  feet  long,  mak- 
ing, therefore,  a perfect  cube.  This  was  the 
Holy  of  Holies,  into  which  no  one  entered,  not 
even  the  high  priest,  except  on  extraordinary 
occasions.  In  it  was  placed  the  Ark  of  the 
Covenant,  against  the  western  wall.  The 
Holy  of  Holies  was  separated  from  the  Sanc- 
tuary by  a curtain  embroidered  with  figures  of 
Cherubim,  and  supported  by  four  golden  pil- 
lars. _ The  Sanctuary,  or  eastern  apartment, 
was  in  the  form  of  a double  cube,  being  fifteen 
feet  high,  fifteen  feet  wide,  and  thirty  feet 
long.  In  it  were  placed  the  table  of  shew- 
bread  on  the  northern  side,  the  golden  candle- 
stick on  the  southern,  and  the  altar  of  incense 
between  them.  The  tabernacle  thus  con- 
structed was  decorated  with  rich  curtains. 
These  were  of  four  colors — white  or  fine- 
twined  linen,  blue,  purple,  and  red.  They 


TABERNACLE 


TABERNACLE 


757 


were  so  suspended  as  to  cover  the  sides  and 
top  of  the  tabernacle,  not  being  distributed  as 
veils  separating  it  into  apartments,  as  in  the 
Masonic  tabernacle.  Josephus,  in  describing 
the  symbolic  signification  of  the  tabernacle, 
says  that  it  was  an  imitation  of  the  system  of 
the  world;  the  Holy  of  Holies,  into  which  not 
even  the  priests  were  admitted,  was  as  it  were 
a heaven  peculiar  to  God;  but  the  Sanctuary, 
where  the  people  were  allowed  to  assemble  for 
v/orship,  represented  the  sea  and  land  on 
which  men  live.  But  the  symbolism  of  the 
tabernacle  was  far  more  complex  than  any- 
thing that  Josephus  has  said  upon  the  subject 
would  lead  us  to  suppose,  its  connection 
would,  however,  lead  us  to  an  inquiry  into  the 
religious  life  of  the  ancient  Hebrews,  and 
into  an  investigation  of  the  question  how  much 
Moses  was,  in  the  appointment  of  ceremonies, 
influenced  by  his  previous  Egyptian  life; 
topics  whose  consideration  would  throw  no 
light  on  the  subject  of  the  Masonic  symbolism 
of  the  tabernacle. 

3.  The  Davidic  tabernacle  in  time  took  the 
lace  of  that  which  had  been  constructed  by 
loses.  The  old  or  Sinaitic  tabernacle  ac- 
companied the  Israelites  in  all  their  wander- 
ings, and  was  their  old  temple  until  David  ob- 
tained possession  of  Jerusalem.  From  that 
time  it  remained  at  Gibeon,  and  we  have  no 
account  of  its  removal  thence.  But  when 
David  removed  the  ark  to  Jerusalem,  he 
erected  a tabernacle  for  its  reception.  Here 
the  priests  performed  their  daily  service,  until 
Solomon  erected  the  Temple,  when  the  ark 
was  deposited  in  the  Holy  of  Holies,  and  the 
Davidic  tabernacle  put  away  as  a relic.  At 
the  subsequent  destruction  of  the  Temple  it 
was  most  probably  burned.  From  the  time 
of  Solomon  we  altogether  lose  sight  of  the 
Sinaitic  tabernacle,  which  perhaps  became  a 
victim  to  carelessness  and  the  corroding  in- 
fluence of  time. 

The  three  tabernacles  just  described  are  the 
only  ones  mentioned  in  Scripture  or  in  Jo- 
sephus. Masonic  tradition,  however,  enumer- 
ates a fourth — the  tabernacle  erected  by 
Zerubbabel  on  his  arrival  at  Jerusalem  with 
his  countrymen,  who  had  been  restored  from 
captivity  by  Cjrrus  for  the  purpose  of  rebuild- 
ing the  Temple.  Ezra  tells  us  that  on  their 
arrival  they  built  the  altar  of  burnt-offerings 
and  offered  sacrifice.  This  would  not,  how- 
ever, necessitate  the  building  of  a house,  be- 
cause the  altar  of  sacrifices  had  always  been 
erected  in  the  ^en  court,  both  of  the  old 
tabernacle  and  Temple.  Yet  as  the  priests 
and  Levites  were  there,  and  it  is  said  that  the 
religious  ordinances  of  Moses  were  observed, 
it  is  not  unlikely  that  some  sort  of  temporary 
shelter  was  erected  for  the  performance  of 
Divine  worship.  But  of  the  form  and  char- 
acter of  such  a building  we  have  no  account. 

A Masonic  legend  has,  however,  for  sym- 
bolical purposes,  supplied  the  deficiency. 
This  legend  is,  however,  peculiar  to  the  Amer- 
ican modification  of  the  Royal  Arch  Degree. 
In  the  English  system  a Royal  Arch  Chapter 
represents  -the  “ancient  Sanhedrim,”  where 


Zerubbabel,  Haggai,  and  Joshua  administer 
the  law.  In  the  American  system  a Chapter 
is  said  to  represent  “the  tabernacle  erected 
by  our  ancient  brethren  near  the  ruins  of  King 
Solomon’s  Temple.” 

Of  the  erection  of  this  tabernacle,  I have 
said  that  there  is  no  historical  evidence.  It  is 
simply  a myth,  but 
a myth  constructed, 
of  course,  for  a sym- 
bolical purpose.  In 
its  legendary  des- 
cription, it  bears  no 
resemblance  what- 
soever, except  in  the 
colors  of  its  curtains 
or  veils,  to  the  Sina- 
itic tabernacle.  In 
the  latter  the  Holy 
of  Holies  was  in  the 
western  extremity, 
in  the  former  it  was 
in  the  eastern;  in 
that  was  contained 
the  Ark  of  the  Covenant  with  the  over- 
shadowing Cherubim  and  the  Shekinah;  in 
this  there  are  no  such  articles;  in  that  the  most 
holy  was  inaccessible  to  all  persons,  even  to 
the  priests;  in  this  it  is  the  seat  of  the  three 
presiding  officers,  and  is  readily  accessible  by 
proper  means.  In  that  the  curtains  were  at- 
tached to  the  sides  of  the  tent;  in  this  they 
are  suspended  across,  dividing  it  into  four 
apartments.  The  Masonic  tabernacle  used 
in  the  American  Royal  Arch  Degree  is  not, 
therefore,  a representation  of  the  ancient 
tabernacle  erected  by  Moses  in  the  wilderness, 
but  must  be  supposed  to  be  simply  a tempo- 
rary construction  for  purposes  of  shelter,  of 
consultation,  and  of  worship.  It  was,  in  the 
strictest  sense  of  the  word,  a tabernacle,  a tent. 
As  a myth,  with  no  historical  foundation,  it 
would  be  valueless,  were  it  not  that  it  is  used, 
and  was  undoubtedly  fabricated,  for  the  pur- 
pose of  developing  a symbolism.  And  this 
symbolism  is  found  in  its  veils.  There  is  no 
harm  in  calling  it  a tabernacle  any  more  than 
there  is  in  calling  it  a Sanhedrim,  provided  we 
do  not  fall  into  the  error  of  supposing  that 
either  was  actually  its  character.  As  a myth, 
and  only  as  a myth,  must  it  be  viewed,  and 
there  its  symbolic  meaning  presents,  as  in  all 
other  Masonic  myths,  a fund  of  useful  instruc- 
tion. For  an  interpretation  of  that  symbol- 
ism, see  Veils,  Symbolism  of  the. 

In  some  Chapters  a part  of  the  furniture  is 
called  the  tabernacle;  in  other  words,  a piece 
of  framework  is  erected  inside  of  the  room, 
and  is  called  the  tabernacle.  This  is  incor- 
rect. According  to  the  ritual,  the  whole  Chap- 
ter room  represents  the  tabernacle,  and  the 
veils  should  be  suspended  from  wall  to  wall. 
Indeed,  I have  reasons  for  believing  that  tliis 
interior  tabernacle  is  an  innovation  of  little 
more  than  twenty  years’  standing.  The  old- 
est Chapter  rooms  that  I have  seen  are  con- 
structed on  the  correct  principle. 

Tabernacle,  Chief  of  the.  See  Chief  of 
the  Tabernacle. 


758 


TABERNACLE 


TABLE 


Tabernacle,  Prince  of  the.  See  Prince 
of  the  Tabernacle. 

Table  Lodge.  After  the  labors  of  the 
Lodge  have  been  completed,  Masons  fre- 
quently meet  at  tables  to  enjoy  a repast  in 
common.  In  England  and  America,  this  re- 
past is  generally  called  a banquet,  and  the 
Lodge  is  said  to  be,  during  its  continuance,  at 
refreshment.  The  Master,  of  course,  pre- 
sides, assisted  by  the  Wardens,  and  it  is  con- 
sidered most  proper  that  no  profanes  should 
be  present.  But  with  these  exceptions,  there 
are  no  rules  specially  laid  down  for  the  gov- 
ernment of  Masonic  banquets.  It  will  be 
seen,  by  an  inspection  of  the  article  Refresh- 
ment in  this  work,  that  during  the  last  cen- 
tury, and  even  at  the  commencement  of  the 
present,  refreshments  in  English  Lodges  were 
taken  during  the  sessions  of  the  Lodge  and  in 
the  Lodge  room,  and  then,  of  course,  rigid 
rules  were  in  existence  for  the  government  of 
the  Fraternity,  and  for  the  regulation  of  the 
forms  in  which  the  refreshments  should  be 
partaken.  But  this  system  has  long  grown 
obsolete,  and  the  Masonic  banquets  of  the 
present  day  differ  very  little  from  those  of 
other  societies,  except,  perhaps,  in  a more 
strict  observance  of  the  rules  of  order,  and  in 
the  exclusion  of  all  non-Masonic  visitors. 

But  French  Masons  have  prescribed  a very 
formal  system  of  rules  for  what  they  call  a 
“Loge  de  Table,”  or  Table  Lodge.  The  room 
in  which  the  banquet  takes  place  is  as  much 
protected  by  its  isolation  from  observation  as 
the  Lodge  room  itseK.  Table  Lodges  are  al- 
ways held  in  the  Apprentice’s  Degree,  and 
none  but  Masons  are  permitted  to  be  present. 
Even  the  attendants  are  taken  from  the  class 
known  as  “Serving  Brethren,”  that  is  to  say, 
waiters  who  have  received  the  First  Degree 
for  the  special  purpose  of  entitling  them  to  be 
present  on  such  occasions. 

The  table  is  in  the  form  of  a horseshoe 
or  elongated  semi- 
circle. The  Master 
sits  at  the  head,  the 
Senior  Warden  at 
the  northwest  ex- 
tremity, and  the 
Junior  Warden  at 
the  southwest.  The 
Deacons  or  equiva- 
lent officers  sit  be- 
tween the  two 
Wardens.  The 
brethren  are  placed 
around  the  exterior 
margin  of  the  table, 
facing  each  other; 
and  the  void  space 
between  the  sides 
is  occupied  by  the 
serving  brethren  or 
attendants.  It  is 
probable  that  the 
form  of  the  table 
first  from  motives 
of  convenience.  But  M.  Hermitte  {Bull. 
G.  O.f  1869,  p.  83)  assigns  for  it  a sym- 


WM. 


was  really  adopted  at 


holism.  He  says  that  as  the  entire  circle 
represents  the  year,  or  the  complete  revolu- 
tion of  the  earth  around  the  sun,  the  semicir- 
cle represents  the  half  of  that  revolution,  or  a 
period  of  six  months,  and  therefore  refers  to 
each  the  two  solstitial  points  of  summer  and 
winter,  or  the  two  great  festivals  of  the  Order 
in  June  and  December,  when  the  most  impor- 
tant Table  Lodges  are  held. 

The  Table  Lodge  is  formally  opened  with  an 
invocation  to  the  Grand  Architect.  During 
the  banquet,  seven  toasts  are  given.  These 
are  called  “santcs  d’obligation,”  or  obligatory 
toasts.  They  are  drunk  with  certain  cere- 
monies which  are  prescribed  by  the  ritual, 
and  from  which  no  departure  is  permitted. 
These  toasts  are:  1.  The  health  of  the  Sov- 
ereign or  Chief  Magistrate  of  the  State.  2. 
That  of  the  Grand  Master  and  the  Supreme 
power  of  the  Order,  that  is,  the  Grand  Orient 
or  the  Grand  Lodge.  3.  That  of  the  Master 
of  the  Lodge;  this  is  offered  by  the  Senior 
Warden.  4.  That  of  the  two  Wardens.  5, 
That  of  the  Visiting  Brethren.  6.  That  of  the 
other  officers  of  the  Lodge,  and  the  new  initi- 
ates or  affiliates  if  there  be  any.  7.  That  of 
all  Masons  wheresoever  spread  over  the  face 
of  the  globe.  (See  Toasts^ 

Ragon  {Tuill.  Gen.,  p.  17)  refers  these  seven 
toasts  of  obligation  to  the  seven  libations  made 
by  the  ancients  in  their  banquets  in  honor  of 
the  seven  planets,  the  Sun,  Moon,  Mars,  Mer- 
cury, Jupiter,  Venus,  and  Saturn,  and  the 
seven  days  of  the  week  which  are  named  after 
them ; and  he  assigns  some  striking  reasons  for 
the  reference.  But  this  symbolism,  although 
very  beautiful,  is  evidently  very  modern. 

The  Table  Lodge  is  then  closed  with  the 
fraternal  kiss,  which  is  passed  from  the  Master 
around  the  table,  and  with  the  usual  forms. 

One  of  the  most  curious  things  about  these 
Table  Lodges  is  the  vocabulary  used.  The  in- 
stant that  the  Lodge  is  opened,  a change  takes 
place  in  the  names  of  things,  and  no  person  is 
permitted  to  call  a plate  a plate,  or  a knife  a 
knife,  or  anything  else  by  the  appellation  by 
which  it  is  known  in  ordinary  conversation. 
Such  a custom  formerly  prevailed  in  England, 
if  we  may  judge  from  a passage  in  Dr.  Oliver’s 
Revelations  of  a Square  (p.  215),  where  an  in- 
stance is  given  of  its  use  in  1780,  when  the 
French  vocabulary  was  employed.  It  would 
seem,  from  the  same  authority,  that  the  cus- 
tom was  introduced  into  England  from  France 
by  Capt.  George  Smith,  the  author  of  the  Use 
and  Abuse  of  Freemasonry,  who  was  initiated 
in  a continental  Lodge. 

The  vocabulary  of  the  Table  Lodge  as  used 
at  French  Masonic  banquets  is  as  follows: 


Table-cloth  they 

Napkins 

Table 

Dishes 

Plates 

Spoons 

Knives 

Forks 

Bottles 

Glasses 

Lights 


call  standard. 


tracing-board. 

great  plates. 

tiles. 

trowels. 

swords. 

pickaxes. 

casks. 

cannons. 

stars. 


TABLETS 


TALISMAN 


759 


Snuffers  they  call  pincers. 


Chairs 
Meals 
Bread 
Red  wine 
White  wine 

Water 

Beer 

Brandy,  or  liqueurs 

Coffee 
Salt 
Pepper 
To  eat 
To  drink 
To  carve 


stalls, 
materials, 
rough  ashlar, 
strong  red  powder, 
strong  white  pow- 
der. 

weak  powder, 
yellow  powder, 
fulminating  pow- 
der. 

black  powder, 
white  sand, 
cement, 
to  masticate, 
to  fire, 
to  hew. 


Tablets,  Engraved.  A designation  fre- 
quently used  in  the  A.  A.  Scottish  Rite  for  the 
book  of  minutes  or  record;  as  in  the  Rose 
Croix  Chapter  is  used  the  term  “engraved 
columns.” 

Tablets  of  Hiram  Abif.  Among  the  tra- 
ditions of  the  Order  there  is  a legend  referring 
to  the  tablets  used  by  Hiram  Abif  as  a Trestle- 
Board  on  which  to  lay  down  his  designs.  This 
legend,  of  course,  can  lay  no  claim  to  authen- 
ticity, but  is  intended  simply  as  a symbol  in- 
culcating the  duty  of  every  man  to  work  in  the 
daily  labor  of  life  after  a design  that  will  con- 
struct in  his  body  a spiritual  temple.  (See 
Hiram  Ahif.) 

Taciturnity.  In  the  earliest  catechisms 
of  the  last  century  it  is  said  that  “the  three 
particular  points  that  pertain  to  a Mason  are 
Fraternity,  Fidelity,  and  Taciturnity,”  and 
that  they  “represent  Love,  Relief,  and  Truth 
among  all  Right  Masons.”  The  symbol  is 
now  obsolete. 

Tactics.  The  importance  that  has  in  the 
last  few  years  been  given  to  the  military  ele- 
ment in  the  Order  of  Masonic  Knights  Tem- 
plar in  America  has  made  it  necessary  that 
special  Manuals  should  be  prepared  for  the  in- 
struction of  Knights  in  the  elementary  prin- 
ciples of  military  movements.  The  most 
popular  works  of  this  kind  are:  1.  Knights^ 
Templar,  Tactics  and  Drill  for  the  use  of  Com- 
manderies,  and  the  Burial  Service  of  the  Orders 
of  Masonic  Knighthood.  Prepared  by  Sir  Orrin 
Welsh,  Past  Grand  Commander,  State  of  New 
York;  2.  Knights^  Templar,  Tactics  and  Drill, 
loith  the  Working,  Text,  and  Burial  Service  of 
the  Orders  of  Knighthood,  as  adopted  by  the 
Grand  Commandery  of  the  State  of  Michigan. 
By  Ellery  Irving  Garfield,  E.  G.  C.  G.  Grand 
Commandery  of  Michigan;  and  3.  Tactics  for 
Knights  Templar,  and  A ppendant  Orders.  Pre- 
pa, red  by  E.  Sir  Knight  George  Wingate  Chase, 
of  Massachusetts.  These  works  contain  the 
necessary  instructions  in  the  “school  of  the 
knight,”  or  the  proper  method  of  marching, 
halting,  saluting,  handling  the  sword,  etc., 
and  th^e  “school  of  the  commandery,”  or  di- 
rections for  properly  performing  the  evolu- 
tions on  a public  parade.  Books  of  this  kind 
have  now  become  as  necessary  and  as  common 
to  the  Knights  Templar  as  Monitors  are  to  the 
Master  Mason. 

Talisman.  From  the  Hebrew  isd&n  and 


the  Chaldaic  tsalma,  an  image  or  idol.  A 
talisman  signifies  an  implement  or  instrument, 
either  of  wood,  or  metal,  or  some  precious 
stone,  or  even  parchment,  of  various  forms, 
such  as  a triangle,  a cross,  a circle,  and  some- 
times a human  head  or  human  figure,  gener- 
ally inscribed  with  characters  and  constructed 
with  mystical  rites  and  ceremonies.  The  talis- 
man thus  constructed  was  supposed  by  the 
ancients,  and  even  in  the  Middle  Ages,  to  be 
invested  with  supernatural  powers  and  a ca- 
pacity for  protecting  its  wearer  or  possessor 
from  evil  influences,  and  for  securing  to  him 
good  fortune  and  success  in  his  undertakings. 

The  word  amulet,  from  the  Latin  “amule- 
tum,”_which  comes  from  the  Arabic  “hamalet,” 
anything  worn,  though  sometimes  confounded 
with  the  talisman,  has  a less  general  significa- 
tion. For  while  the  talisman  served  b^oth  to 
procure  good  and  to  avert  evil,  the  powers  of 
the  amulet  were  entirely  of  a protective  na- 
ture. Frequently,  however,  the  two  words 
are  indifferently  used. 

The  use  of  talismans  was  introduced  in  the 
Middle  Ages  from  the  Gnostics.  Of  the 


*ELOHIM  * ELOHP 


4 . 

14  . 15  . 1 . ^ 

m 

< 

Iz; 

9 • 

7 • 6 . 12  . ^ 

o 

O 

P 

♦ 

6 . 

16  . 

11  . 10  . 8 . w 

W 

2 . 3 . 13  . * 

*ROCYEL  * lOSIPHIEL* 


Gnostic  tahsmans  none  were  more  frequent 
than  those  which  were  inscribed  with  Divine 
names.  Of  these  the  most  common  were  lAO 
and  SAB  AO,  although  we  find  also  the  Tetra- 
grammaton,  and  Elohim,  Elohi,  Adonai,  and 
other  Hebrew  appellations  of  tin  Deity.  Some- 
times the  talisman  contained,  not  one  of  the 
names  of  God,  but  that  of  some  mystical  per- 
son, or  the  expression  of  some  mystical  idea. 
Thus,  on  some  of  the  Gnostic  talismanic  gems, 
we  find  the  names  of  the  three  mythical  kings 
of  Cologne,  or  the  sacred  Abraxas.  The  or- 
thodox Christians  of  the  early  days  of  the 
church  were  necessarily  influenced,  by  the  pop- 
ular belief  in  talismans,  to  adopt  many  of 
them;  although,  of  course,  they  sought  to 
divest  them  of  their  magical  signification,  and 
to  use  them  simply  as  ^mbols.  Hence  we 
find  among  these  Christians  the  Constantin- 
ian  monogram,  composed  of  the  letters  X and 
P,  or  the  vesica  piscis,  as  a symbol  of  Christ, 
and  the  image  of  a little  fish  as  a token  of 
Christian  recognition,  and  the  anchor  as  a 
mark  of  Christian  hope. 

Many  of  the  symbols  and  symbolic  expres- 
sions which  were  in  use  by  the  alchemists,  the 
astrologers,  and  by  the  Rosicrucians,  are  to  be 
traced  to  the  Gnostic  talismans.  The  talis- 
man was,  it  is  true,  converted  from  an  instru- 


760 


TALISMAN 


TALITH 


ment  of  incantation  into  a symbol;  but  the 
symbol  was  accompanied  with  a mystical  sig- 
nification which  gave  it  a sacred  character. 

It  has  been  said  that  in  the  Gnostic  talis' 
mans  the  most  important  element  was  some 
one  or  more  of  the  sacred  names  of  God,  de- 
rived either  from  the  Hebrews,  the  Arabians, 


or  from  their  own  abstruse  philosophy;  some- 
times even  in  the  same  talisman  from  all  these 
sources  combined.  Thus  there  is  a Gnostic 
talisman,  said  by  Mr.  King  to  be  still  current 
in  Germany  as  an  amulet  against  plague.  It 
consists  of  a silver  plate,  on  which  are  inscribed 
various  names  of  God  surrounding  a magic 
square,  whose  figures  computed  every  way 
make  the  number  34. 

In  this  Gnostic  talisman,  we  will  observe  the 
presence  not  only  of  sacred  names,  but  also  of 
mystical.  And  it  is  to  the  influence  of  these 
talismanic  forms,  developed  in  the  symbols 
of  the  secret  societies  of  the  Middle  Ages,  and 
even  in  the  architectural  decorations  of  the 
builders  of  the  same  period,  such  as  the  tri- 
angle, the  pentalpha,  the  double  triangle,  etc., 
that  we  are  to  attribute  the  prevalence  of 
sacred  names  and  sacred  numbers  in  the  sym- 
bolic system  of  Freemasonry.  ^ 

We  do  not  need  a better  instance  of  this 
transmutation  of  Gnostic  talismans  into  Ma- 
sonic symbols,  by  a gradual  transmission 
through  alchemy,  Rosicrucianism,  and  Me- 
dieval architecture,  than  a plate  to  be  found 
in  the  Azoth  Philosophorum  of  Basil  Valentine, 
the  Hermetic  philosopher,  who  floimished  in 
the  seventeenth  century. 

This  plate,  which  is  Hermetic  in  its  design, 
but  is  full  of  Masonic  symbolism,  represents  a 
winged  globe  inscribed  with  a triangle  within 
a square,  and  on  it  reposes  a dragon.  On  the 
latter  stands  a human  figiu-e  with  two  hands 
and  two  heads,  surrounded  by  the  sun,  the 
moon,  and  five  stars  representing  the  seven 
planets.  One  of  the  heads  is  that  of  a male. 


the  other  of  a female.  The  hand  attached  to 
the  male  part  of  the  figure  holds  a compass, 
that  to  the  female,  a square.  The  square 
and  compass  thus  distributed  seem  to  indicate 
that  originally  a phallic  meaning  was  attached 
to  these  symbols  as  there  was  to  the  point 
within  the  circle,  which  in  this  plate  also  ap- 
ears  in  the  center  of  the  globe.  The  compass 
eld  by  the  male  figure  would  represent  the 
male  generative  principle,  and  the  square  held 
by  the  female,  the  female  productive  prin- 
ciple. The  subsequent  interpretation  given 
to  the  combined  square  and  compass  was  the 
transmutation  from  the  Hermetic  tahsman  to 
the  Masonic  sjrmbol. 

Talith.  An  oblong  shawl  worn  over  the 
head  or  shoulders,  named,  from  its  having  four 
corners,  the  arba  canphoth.  It  is  also  called 
tsitsith,  from  the  fringes  on  which  its  holiness 
depends.  The  talith  is  made  of  wool  or  camel’s 
hair.  The  wool  fringe  is  carefully  shorn  and 
specially  spun.  Four  threads,  one  of  which 
must  be  blue,  are  passed  through  eyelet  holes 
made  in  the  four  corners.  The  threads  being 
double  make  eight.  Seven  are  of  equal  length; 
the  eighth  must  twist  five  times  round  the  rest 
and  be  tied  into  five  knots,  and  yet  remain 
equal  in  length  to  the  other  seven.  The  five 
knots  and  eight  threads  make  thirteen,  which, 
with  the  value  of  the  Hebrew  word  tsitsith, 
600,  accomplishes  613,  the  number  of  precepts 
of  the  moral  law,  and  which  is  the  number  of 
letters  in  Hebrew  composing  the  Decalogue. 
613  represents  248  positive  precepts,  or  mem- 
bers of  the  human  body,  and  365  negative  pre- 


cepts, or  number  of  human  veins.  Jesus  of 
Nazareth  wore  the  tsitsith:  ‘‘And  behold  a 
woman  . . . came  behind  him  and  touched  the 
hem  of  his  garment”  (Matt.  ix.  20);  and  he 
rebuked  the  Pharisees  for  their  ostentation  in 
enlarging  the  “borders”  (Kpda'veSa,  fringes) 
of  their  garments.  (Matt,  xxiii.  5.) 


TALJAHAD 


TARSIIATHA 


761 


Taljahad.  Rendered  in  Hebrew  thus: 

“ Angel  of  Water,”  and  found  in  the 
Twenty-ninth  Degree  of  the  A.  A.  Scottish 
Rite  ritual. 

Talmud.  Hebrew,  signifying  doc- 

trine. The  Jews  say  that  Moses  received  on 
Mount  Sinai  not  only  the  written  law  which 
is  contained  in  the  Pentateuch  but  an  oral 
law,  which  was  first  communicated  by  him  to 
Aaron,  then  by  them  to  the  seventy  elders, 
and  finally  by  these  to  the  people,  and  thus 
transmitted,  by  memory,  from  generation  to 
generation.  This  oral  law  was  never  com- 
mitted to  writing  until  about  the  beginning 
of  the  third  century,  when  Rabbi  Jehuda  the 
Holy,  finding  that  there  was  a possibility  of 
its  being  lost,  from  the  decrease  of  students  of 
the  law,  collected  all  the  traditionary  laws  into 
one  book,  which  is  called  the  Mishna,  a word 
signifying  repetition,  because  it  is,  as  it  were, 
a repetition  of  the  written  law. 

The  Mishna  was  at  once  received  with  great 
veneration  and  many  wise_  men  among  the 
Jews  devoted  themselves  to  its  study. 

Toward  the  end  of  the  fourth  century,  these 
opinions  were  collected  into  a book  of  com- 
mentaries, called  the  Gemara,  by  the  school  at 
Tiberias.  This  work  has  been  falsely  attrib- 
uted to  Rabbi  Jochanan;  but  he  died  in  279,  a 
hundred  years  before  its  composition.  The 
Mishna  and  its  commentary,  the  Gemara,  are, 
in  their  collected  form,  called  the  Talmud. 

The  Jews  in  Chaldea,  not  being  satisfied 
with  the  interpretations  in  this  work,  com- 
posed others,  which  were  collected  together 
by  Rabbi  Ashe  into  another  Gemara.  The 
former  work  has  since  been  known  as  the  Jeru- 
salem Talmud,  and  that  of  R.  Ashe  as  th^  Baby- 
lonian Talmud,  from  the  places  in  which  they 
were  respectively  compiled.  In  both  works 
the  Mishna  or  law  is  the  same;  it  is  only  the 
Gemara  or  commentary  that  is  different. 

The  Jewish  scholars  place  so  high  a value 
on  the  Talmud  as  to  compare  the  Bible  to 
water,  the  Mishna  to  wine,  and  the  Gemara 
to  spiced  wine;  or  the  first  to  salt,  the  second 
to  pepper,  and  the  third  to  spices.  For  a long 
time  after  its  composition  it  seemed  to  absorb 
all  the  powers  of  the  Jewish  intellect,  and  the 
labors  of  Hebrew  writers  were  confined  to 
treatises  and  speculations  on  Talmudical 
opinions. 

The  Mishna  is  divided  into  six  divisions 
called  Sederim.  whose  subjects  are:  1.  The 
productions  of  the  earth;  2.  Festivals;  3. 
The  rights  and  duties  of  women;  4.  Damages 
and  injuries;  5.  Sacrifices;  6.  Purifications. 
Each  of  these  Sederim  is  again  divided  into 
Massicoth,  or  treatises,  of  which  there  are  alto- 
gether sixty-three. 

The  Gemara,  which  differs  in  the  Jerusalem 
and  Babylonian  redactions,  consists  of  com- 
mentaries on  these  Massicoth,  or  treatises. 

Of  the  Talmud,  Lightfoot  has  said  that  the 
matters  it  contains  “do  everywhere  abound 
with  trifles  in  that  manner,  as  though  they  had 
no  mind  to  be  read ; with  obscurities  and  diffi- 
culties, as  though  they  had  no  mind  to  be  un- 
derstood; so  that  the  reader  has  need  of  pa- 


tience all  along  to  enable  him  to  bear  both 
trifling  in  sense  and  roughness  in  expression.” 
Stehelin  concurs  in  a similar  opinion;  but 
Steinschneider,  as  learned  a Hebraist  as  either, 
has  expressed  a more  favorable  judgment. 

Although  the  Talmud  does  indeed  contain 
many  passages  whose  conceits  are  puerile,  it 
is,  nevertheless,  extremely  serviceable  as  an 
elaborate  compendium  of  Jewish  customs,  and 
has  therefore  been  much  used  in  the  criticism 
of  the  Old  and  New  Testaments.  It  furnishes 
also  many  curious  illustrations  of  the  Masonic 
system;  and  several  of  the  traditions  and  leg- 
ends, especially  of  the  higher  degrees,  are 
either  found  in  or  corroborated  by  the  Tal- 
mud. The  treatise  entitled  Middoth,  for  in- 
stance, gives  us  the  best  description  extant  of 
the  Temple  of  Solomon. 

Tamarisk.  The  sacred  tree  of  the  Osirian 
mysteries,  classically  called  the  Erica,  which 
see. 

Tammuz.  POD.  The  tenth  month  of  the 
Hebrew  civil  year,  and  corresponding  to  the 
months  June  and  July,  beginning  with  the  new 
moon  of  the  former. 

Tanga-Tango.  A Peruvian  triune  sym- 
bol, signifying  “one  in  three  and  three  in  one.” 

Tannehill,  Wilkins.  Born  in  Tennessee, 
in  1787.  He  was  one  of  the  founders,  in  1813, 
of  the  Grand  Lodge  of  Tennessee,  and  was  for 
seven  years  Grand  Master  of  that  body.  He 
was  also  a contributor  to  the  literatm’e  of  Ma- 
sonry, having  published  in  1845  a Master 
Mason^s  Manual;  v/hich  was,  however,  little 
more  than  a compilation  from  the  preceding 
labors  of  Preston  and  Webb.  In  1847,  he 
commenced  the  publication  of  a Masonic  peri- 
odical under  the  title  of  the  Portfolio.  This 
was  a work  of  considerable  merit,  but  he  was 
compelled  to  discontinue  it  in  1850,  in  conse- 
quence of  an  attack  of  amaurosis.  One  who 
knew  him  well,  has  paid  this  just  tribute  to  his 
character:  “Simple  in  feeling  as  a child,  with  a 
heart  warm  and  tender  to  the  infirmities  of 
his  brethren,  generous  even  to  a fault,  he 
passed  through  the  temptations  and  trying 
scenes  of  an  eventful  life  wit]' out  a soil  upon 
the  purity  of  his  garments.”  He  died  June  2, 
1858,  aged  seventy-one  years. 

Tapis.  The  name  given  in  German  Lodges 
to  the  carpet  or  floor-cloth  on  which  formerly 
the  emblems  of  Masonry  were  drawn  in  chalk. 
It  is  also  sometimes  called  the  Teppich. 

Tarsel.  In  the  earliest  catechisms  of  the 
eighteenth  centu^,  it  is  said  that  the  furniture 
of  a Lodge  consists  of  a “Mosaic  Pavement, 
Blazing  Star,  and  Indented  Tarsel.”  In  more 
modern  catechisms^  the  expression  is  “in- 
dented tessel,”  which  is  incorrectly  defined 
to  mean  a “tessellated  border.”  Indented 
Tarsel  is  evidently  a corruption  of  indented 
tassel;  for  a definition  of  which  see  Tessellated 
Border. 

Tarsel"Board.  We  meet  with  this  expres- 
sion in  some  of  the  old  catechisms  as  a corrup- 
tion of  Trestle-Board. 

Tarshatha.  Used  in  the  degree  o^  Knight 
of  the  East  in  the  Ancient  and  Accepted  Scot- 
tish Rite,  according  to  the  modern  ritual  of 


762 


TASSELS 


TAU 


the  Southern  Jurisdiction  of  the  United  States, 
for  Tirshatha,  and  applied  to  the  presiding 
officer  of  a Council  of  Princes  of  Jerusalem. 
(See  Tirshatha.) 

Tassels.  In  the  English  and  French  trac- 
ing-boards of  the  First  Degree,  there  are  four 
tassels,  one  at  each  angle,  which  are  attached 
to  a cord  that  surrounds  a tracing-board,  and 
which  constitutes  the  true  tessellated  border. 
These  four  cords  are  described  as  referring  to 
the  four  principal  points,  the  guttural,  pec- 
toral, manual,  and  pedal,  and  through  them  to 
the  four  cardinal  virtues,  temperance,  forti- 
tude, prudence,  and  justice.  (See  Tessellated 
Border.) 

Tasting  and  Smelling.  C>f  the  five 
senses,  hearing,  seeing,  and  feeling  only  are 
deemed  essential  to  Masons.  Tasting  and 
smelling  are  therefore  not  referred  to  in  the 
ritual,  except  as  making  up  the  sacred  number 
five.  Preston  says:  “SmelHng  and  Tasting 
are  inseparably  connected;  and  it  is  by  the 
unnatural  kind  of  life  which  men  commonly 
lead  in  society  that  these  senses  are  rendered 
less  fit  to  perform  their  natural  duties.” 

Tatnai  and  Shethar-Boznai.  Tatnai 
was  a Persian  satrap  of  the  province  west  of  the 
Euphrates  in  the  time  of  Darius  and  Zerub- 
babel;  Shethar-Boznai  was  an  officer  under  his 
command.  The  two  united  with  the  Aphar- 
sachites  in  trying  to  obstruct  the  building  of 
the  second  Temple,  and  in  writing  a letter  to 
Darius,  of  which  a copy  is  preserved  in  Ezra 
(ch.  V.).  In  this  letter  they  reported  that 
“the  house  of  the  great  God”  in  Judea  was 
being  builded  with  great  stones,  and  that  the 
work  was  going  on  fast,  on  the  alleged  au- 
thority of  a decree  from  Cyrus.  They  re- 
quested that  search  might  be  made  in  the  rolls’ 
court  whether  such  a decree  was  ever  given, 
and  asked  for  the  king’s  pleasure  in  the  matter. 
The  decree  was  found  at  Ecbatana,  and  a 
letter  was  sent  to  Tatnai  and  Shethar-Boznai 
from  Darius,  ordering  them  no  more  to  ob- 
struct, but,  on  the  contrary,  to  aid  the  elders 
of  the  Jews  in  rebuilding  the  Temple  by  sup- 
plying them  both  with  money  and  with  beasts, 
corn,  salt,  wine,  and  oil  for  the  sacrifices. 
Shethar-Boznai,  after  the  receipt  of  this  de- 
cree, offered  no  further  obstruction  to  the  Jews. 
Their  names  have  been  hence  introduced  into 
some  of  the  high  degrees  in  Masonry. 

Tail.  The  last  letter  of  the  Hebrew  alpha- 
bet is  called  tau,  and  it  has  the  power  of  the 
Roman  T.  In  its  present  form  P,  in  the  square 
character  now  in  use,  it  has  no  resemblance  to 
a cross;  but  in  the  ancient  Hebrew  alphabet, 
its  figure  X , or  +,  was  that  of  a cross.  Hence, 
when  it  is  said,  in  the  vision  of  Ezekiel  (ix.  4), 
“Go  through  the  midst  of  the  city,  and  set  a 
mark  (in  the  original,  in,  tau)  upon  the  fore- 
heads of  the  men  that  sigh  and  that  cry  for  all 
the  abominations  that  be  done  in  the  midst 
thereof” — which  mark  was  to  distinguish 
them  as  persons  to  be  saved,  on  account  of 
their  sorrow  for  sin,  from  those  who,  as  idol- 
ators,  were  to  be  slain — the  evident  allusion  is 
to  a cross.  The  form  of  this  cross  was  X or  +, 
a form  familiar  to  the  people  of  that  day.  But 


as  the  Greek  letter  tau  subsequently  assumed 
the  form  which  is  still  preserved  in  the  Roman 
T,  the  tau  or  tau  cross  was  made  also  to  as- 
sume the  same  form;  so  that  the  mark  tau  is 
now  universally  recognized  in  this  form,  T. 
This  tau,  tau  cross,  or  tau  mark,  was  of  very 
universal  use  as  a sacred  symbol  among  the 
ancients.  From  the  passage  of  Ezekiel  just 
cited,  it  is  evident  that  the  Hebrews  recog- 
nized it  as  a sign  of  salvation;  according  to 
the  Talmudists,  the  symbol  was  much  older 
than  the  time  of  Ezekiel,  for  they  say  that 
when  Moses  anointed  Aaron  as  the  high  priest, 
he  marked  his  forehead  with  this  sign. 
Speaking  of  the  use  of  the  tau  cross  in  the  Old 
Testament,  Didron  says  {Christ.  Iconog.,  p. 
370)  that  “it  saved  the  youthful  Isaac  from 
death,  redeemed  from  destruction  an  entire 
people  whose  houses  were  marked  with  that 
symbol,  healed  the  envenoined  bites  of  those 
who  looked  at  the  serpent  raised  in  the  form  of 
a ‘tau’  upon  a pole,  and  called  back  the  soul 
into  the  dead  body  of  the  son  of  that  poor 
widow  who  had  given  bread  to  the  prophet.” 

Hence,  in  Christian  iconography,  the  tau 
cross,  or  cross  of  the  Old  Testament,  is  called 
the  anticipatory  cross,  because  it  anticipated 
the  four-limbed  cross  of  the  passion,  and  the 
typical  cross  because  it  was  its  type.  It  is 
also  called  the  cross  of  St.  Anthony,  because 
on  it  that  saint  is  supposed  to  have  suffered 
martyrdom. 

Maurice,  in  his  Indian  Antiquities,  refers  to 
it  the  tiluk,  or  mark  worn  by  the  devotees  of 
Brahma. 

Davies,  in  his  Celtic  Researches,  says  that  the 
“Galhcum  tau,”  or  the  tau  of  the  ancient 
Gauls,  was  among  the  Druids  a symbol  of 
their  supreme  god,  or  Jupiter. 

Among  the  Egyptians,  the  tau,  with  an  oval 
ring  or  handle,  became  the  crux  ansata,  and 
was  used  by  them  as  the  constant  symbol  of 
life.  Dr.  Clarke  says  {Travels,  v.,  311)  that 
the  tau  cross  was  a monogram  of  Thoth,  “the 
symbolical  or  mystical  name  of  hidden  wisdom 
among  the  ancient  Egyptians.” 

Dupuy,  in  his  History  of  the  Templars,  says 
that  the  tau  was  a Templar  emblem.  Von 
Hammer,  who  lets  no  opportunity  of  malign- 
ing the  Order  escape  him,  adduces  this  as  a 
proof  of  the  idolatrous  tendencies  of  the 
Knights.  He  explains  the  tau,  which,  he 
says,  was  inscribed  on  the  forehead  of  the 
Baphomet  or  Templar  idol,  as  a figure  of  the 
phallus;  whence  he  comes  to  the  conclusion 
that  the  Knights  Templar  were  addicted  to 
the  obscene  worship  of  that  symbol.  It  is, 
however,  entirely  doubtful,  notwithstanding 
the  authority  of  Dupuy,  whether  the  tau  was 
a symbol  of  the  Templars.  But  if  it  was,  its 
origin  is  rather  to  be  looked  for  in  the  sup- 
posed Hebrew  idea  as  a symbol  of  preser- 
vation. 

It  is  in  this  sense,  as  a symbol  of  salvation 
from  death  and  of  eternal  hfe,  that  it  has  been 
adopted  into  the  Masonic  system,  and  pre- 
sents itself,  especially  under  its  triple  combina- 
tion, as  a badge  of  Royal  Arch  Masonry, 
(See  Triple  Tau.) 


TAU 


TEMPLAR 


763 


Tau  Cross.  A cross  of  three  limbs,  so 
called  because  it  presents  the  figure  of  the 
Greek  letter  T.  (See  Tau.) 

Tchaiidalas.  Mentioned  in  the  Institutes 
of  Manu  as  a class  of  pariahs,  or  the  lowest  in 
society,  but  are  referred  to  as  the  inventors 
of  brick  for  building  purposes,  as  is  attested 
by  Vina-Snati  and  Veda  Vyasa.  In  the  course 
of  time  they  were  banished  from  the  towns, 
the  rites  of  burial,  and  the  use  of  rice,  water, 
and  fire.  They  finally  emigrated,  and  became 
the  progenitors  of  great  nations. 

Team.  Royal  Arch  Masons  in  America 
apply  this  word  rather  inelegantly  to  desig- 
nate the  three  candidates  upon  whom  the  de- 
gree is  conferred  at  the  same  time. 

Tears.  In  the  Master’s  Degree  in  some  of 
the  continental  Rites,  and  in  all  the  high  de- 

t grees  where  the  legend  of  the  de- 

I gree  and  the  ceremony  of  reception 
I are  intended  to  express  grief,  the 
III  hangings  of  the  Lodge  are  black 
lU  strewn  with  tears.  The  figures 
..  representing  tears  are  in  the  form 
11  depicted  in  the  annexed  cut.  The 
symbolism  is  borrowed  from  the 
i|/]  science  of  heraldry,  where  these 

||(  j figures  are  called  guttes,  and  pe 

defined  to  be  “drops  of  anything 
that  is  by  nature  liquid  or  liquefied  by  art.” 
The  heralds  have  six  of  these  charges,  viz., 
yellow,  or  drops  of  liquid  gold;  white,  or  drops 
of  liquid  silver;  red,  or  drops  of  blood;  blue, 
or  drops  of  tears;  black,  or  drops  of  pitch;  and 
green,  or  drops  of  oil.  In  funeral  hatchments, 
a black  velvet  cloth,  sprinkled  with  these 
“drops  of  tears,”  is  placed  in  front  of  the  house 
of  a deceased  nobleman  and  thrown  over  his 
bier;  but  there,  as  in  Masonry,  the  guttes  de 
larmes,  or  drops  of  tears,  are  not  painted  blue, 
but  white. 

Tebeth.  HDiO.  The  fourth  month  of  the 
Hebrew  civil  year,  corresponding  to  the 
months  December  and  January,  beginning 
with  the  new  moon  of  the  former. 
Telamones.  See  Caryatides. 
Tempelorden  or  Tempelherrenorden. 
The  title  in  German  of  the  Order  of  Knights 
Templar. 

Temperance.  One  of  the  four  cardinal 
virtues,  the  practise  of  which  is  inculcated 
in  the  First  Degree.  The  Mason  who 
properly  appreciates  the  secrets  which  he 
has  solemnly  promised  never  to  reveal,  will 
not,  by  yielding  to  the  unrestrained  call 
of  appetite,  permit  reason  and  judgment 
to  lose  their  seats,  and  subject  himseK, 
by  the  indulgence  in  habits  of  excess,  to 
discover  that  which  should  be  concealed, 
and  thus  merit  and  receive  the  scorn  and 
detestation  of  his  brethren.  And  lest  any 
brother  should  forget  the  danger  to  which 
he  is  exposed  in  the  unguarded  hours  of 
dissipation,  the  virtue  of  temperance  is 
wisely  impressed  upon  his  memory,  by  its 
reference  to  one  of  the  most  solemn  por- 
tions of  the  ceremony  of  initiation.  Some 
Masons,  very  properly  condemning  the  vice 
of  intemperance  and  abhorring  its  effects. 


have  been  unwisely  led  to  confound  tem- 
perance with  total  abstinence  in  a Masonic 
application,  and  resolutions  have  sometimes 
been  proposed  in  Grand  Lodges  which  de- 
clare the  use  of  stimulating  liquors  in  any 
quantity  a Masonic  offense.  But  the  law 
of  Masonry  authorizes  no  such  regulation. 
It  leaves  to  every  man  the  indulgence  of 
his  own  tastes  within  due  limits,  and  demands 
not  abstinence,  but  only  moderation  and 
temperance,  in  anything  not  actually  wrong. 

Templar.  See  Knights  Templar. 

Templarius.  The  Latin  title  of  a Knights 
Templar.  Constantly  used  in  the  Middle  Ages. 

Templar  Land.  The  Order  of  Knights 
Templar  was  dissolved  in  England,  by  an 
act  of  Parliament,  in  the  seventeenth  year 
of  the  reign  of  Edward  II.,  and  their  posses- 
sions transferred  to  the  Order  of  St.  John 
of  Jerusalem,  or  Knights  Hospitalers.  Sub- 
sequently, in  the  thirty-second  year  of  the 
reign  of  Henry  VIII.,  their  possessions  were 
transferred  to  the  king.  One  of  the  privi- 
leges possessed  by  the  English  Templars 
was  that  their  lands  should  be  free  of  tithes; 
and  these  privileges  still  adhere  to  these 
lands,  so  that  a farm  being  what  is  termed 
“Templar  land,”  is  still  exempt  from  the 
imposition  of  tithes,  if  it  is  occupied  by  the 
owner;  an  exemption  which  ceases  when  the 
farm  is  worked  under  a lease. 

Templar  Origin  of  Masonry.  The  theory 
that  Masonry  originated  in  the  Holy  Land 
during  the  Crusades,  and  was  instituted  by 
the  Knights  Templar,  was  first  advanced  by 
the  Chevalier  Ramsay,  for  the  purpose,  it 
is  supposed,  of  giving  an  aristocratic  char- 
acter to  the  association.  It  was  subse- 
quently adopted  by  the  College  of  Clermont, 
and  was  accepted  by  the  Baron  von  Hund 
as  the  basis  upon  which  he  erected  his  Rite 
of  Strict  Observance.  The  legend  of  the 
Clermont  College  is  thus  detailed  by  M. 
Berage  in  his  v/ork  entitled  Les  Plus  Secrets 
Mysteres  des  Hauts  Grades  (iii.,  194).  “The 
Order  of  Masonry  was  instituted  by  Godfrey 
de  Bouillon,  in  Palestine  in  1330,  after  the 
defeat  of  the  Christian  armies,  and  was  com- 
municated only  to  a few  of  the  French  Masons, 
sometime  afterwards,  as  a reward  for  the 
services  which  they  had  rendered  to  the 
English  and  Scottish  Knights.  From  these 
latter  true  Masonry  is  derived.  Their 
Mother  Lodge  is  situated  on  the  mountain 
of  Heredom,  where  the  first  Lodge  in  Europe 
was  held,  which  still  exists  in  all  its  splendor. 
The  Council  General  is  always  held  there, 
and  it  is  the  seat  of  the  Sovereign  Grand 
Master  for  the  time  being.  This  mountain 
is  situated  between  the  west  and  the  north 
of  Scotland,  sixty  miles  from  Edinburgh. 

“There  are  other  secrets  in  Masonry  which 
were  never  known  among  the  French,  and 
which  have  no  relation  to  the  Apprentice, 
Fellow  Craft,  and  Master — degrees  which 
were  constructed  for  the  general  class  of 
Masons.  The  high  degrees,  which  developed 
the  true  design  of  Masonry  and  its  true 
secrets,  have  never  been  known  to  them. 


764 


TEMPLAR 


TEMPLARS 


“The  Saracens  haying  obtained  possession 
of  the  holy  places  in  Palestine,  where  all 
the  mysteries  of  the  Order  were  practised, 
made  use  of  them  for  the  most  profane  pur- 
poses. The  Christians  then  leagued  to- 
gether to  conquer  this  beautiful  country, 
and  to  drive  these  barbarians  from  the  land. 
They  succeeded  in  obtaining  a footing  on 
these  shores  under  the  protection  of  the 
numerous  armies  of  Crusaders  which  had 
been  sent  there  by  the  Christian  princes. 
The  losses  which  they  subsequently  expe- 
rienced put  an  end  to  the  Christian  power, 
and  the  Crusaders  who  remained  were  sub- 
jected to  the  persecutions  of  the  Saracens, 
who  massacred  all  who  publicly  proclaimed 
the  Christian  faith.  This  induced  Godfrey  de 
Bouillon,  towards  the  end  of  the  third  century, 
to  conceal  the  mysteries  of  religion  under  the 
veil  of  figures,  emblems,  and  allegories. 

“Hence  the  Christians  selected  the  Tem- 
ple of  Solomon  because  it  has  so  close  a 
relation  to  the  Christian  Church,  of  which 
its  holiness  and  its  magnificence  make  it 
the  true  symbol.  So  the  Christians  con- 
cealed the  mj^'stery  of  the  building  up  of 
the  Church  under  that  of  the  construction 
of  the  Temple,  and  gave  themselves  the 
title  of  Masons,  Architects,  or  Builders, 
because  they  were  occupied  in  building  the 
faith.  They  assembled  under  the  pretext 
of  making  plans  of  architecture  to  practise 
the  rites  of  their  religion,  with  all  the  em- 
blems and  allegories  that  Masonry  could 
furnish,  and  thus  protect  themselves  from 
the  cruelty  of  the  Saracens. 

“As  the  mysteries  of  Masonry  were  in 
their  principles,  and  still  are  only  those  of 
the  Christian  religion,  they  were  extremely 
scrupulous  to  confide  this  important  secret 
only  to  those  whose  discretion  had  been 
tried,  and  who  had  been  found  worthy.  For 
this  purpose  they  fabricated  degrees  as  a 
test  of  those  to  whom  they  wished  to  con- 
fide it,  and  they  gave  them  at  first  only  the 
symbolic  secret  of  Hiram,  on  which  all  the 
mystery  of  Blue  Masonry  is  founded,  and 
which  is,  in  fact,  the  only  secret  of  that 
Order  which  has  no  relation  to  true  Ma- 
sonry. They  explained  nothing  else  to 
them  as  they  were  afraid  of  being  betrayed, 
and  they  conferred  these  degrees  as  a proper 
means  of  recognizing  each  other,  sur- 
rounded as  they  were  by  barbarians.  To 
succeed  more  effectually  in  this,  they  made 
use  of  different  signs  and  words  for  each 
degree,  so  as  not  only  to  distinguish  them- 
selves from  the  profane  Saracens,  but  to 
designate  the  different  degrees.  These  they 
fijced  at  the  number  of  seven,  in  imitation 
of  the  Grand  Architect,  who  built  the  Uni- 
verse in  six  days  and  rested  on  the  seventh; 
and  also  because  Solomon  was  seven  years 
in  constructing  the  Temple,  which  they  had 
selected  as  the  figurative  basis  of  Masonry. 
Under  the  name  of  Hiram  they  gave  a 
false  application  to  the  Masters,  and  de- 
veloped the  true  secret  of  Masonry  only  to 
the  higher  degrees.’’ 


Such  is  the  theory  of  the  Templar  origin 
of  Masonry,  which,  mythical  as  it  is,  and 
wholly  unsupported  by  the  authority  of 
history,  has  exercised  a vast  influence  in 
the  fabrication  of  high  degrees  and  the  in- 
vention of  continental  Rites.  Indeed,  of 
all  the  systems  propounded  during  the 
eighteenth  century,  so  fertile  in  the  con- 
struction of  extravagant  systems,  none  has 
played  so  important  a part  as  this  in  the 
history  of  Masonry.  Although  the  theory 
is  no  longer  maintained,  its  effects  are  every- 
where seen  and  felt. 

Templars  of  England.  An  important 
change  in  the  organization  of  Templarism 
in  England  and  Ireland  took  place  in  1873. 
By  it  a union  took  place  of  the  Grand  Con- 
clave of  Masonic  Knights  Templar  of  Eng- 
land and  the  Grand  Conclave  of  High  Knights 
Templar  of  Ireland  into  one  body,  under 
the  title  of  the  “Convent  General  of  the 
United  Religious  and  Military  Orders  of 
the  Temple  and  of  St.  John  of  Jerusalem, 
Palestine,  Rhodes,  and  Malta.”  The  fol- 
lowing is  a summary  of  the  statutes  by 
which  the  new  Order  is  to  be  governed,  as 
given  by  Sir  Knight  W.  J.  B.  McLeod  Moore, 
Grand  Prior,  in  his  circular  to  the  Pre- 
ceptors of  Canada: 

“1.  The  existing  Grand  Masters  in  the 
Empire  are  to  be  termed  Great  Priors,  and 
Grand  Conclaves  or  Encampments,  Great 
Priories,  under  and  subordinate  to  one 
Grand  Master,  as  in  the  early  days  of  the 
Order,  and  one  Supreme  Governing  Body, 
the  Convent  Gener^. 

“2.  The  term  Great  is  adopted  instead 
of  Grand,  the  latter  being  a French  word; 
and  grand  in  English  is  not  grand  in  French. 
Great  is  the  proper  translation  of  ‘Magnus’ 
and  ‘Magnus  Supremus.’ 

“3.  The  Great  Priories  of  each  nation- 
ality— England,  Scotland,  and  Ireland,  with 
their  dependencies  in  the  Colonies—retain 
their  internal  government  and  legislation, 
and  appoint  their  Provincial  Priors,  doing 
nothing  inconsistent  with  the  supreme 
statutes  of  the  Convent  General. 

“4.  The  title  Masonic  is  not  continued; 
the  Order  being  purelv  Christian,  none  but 
Christians  can  be  admitted;  consequently 
it  cannot  be  considered  strictly  as  a Ma- 
sonic body:  Masonry,  while  inculcating 
the  highest  reverence  for  the  Supreme  Being, 
and  the  doctrine  of  the  immortality  of  the 
soul,  does  not  teach  a belief  in  one  particular 
creed,  or  unbehef  in  any.  The  connection 
with  Masonry  is,  however,  strengthened  still 
more,  as  a candidate  must  now  be  two  years 
a Master  Mason,  in  addition  to  his  qualifi- 
cation as  a Royal  Arch  Mason. 

“5.  The  titles  Eminent  ‘Commander’ 
and  ‘Encampment’  have  been  discontinued, 
and  the  original  name  ‘Preceptor’  and 
‘Preceptory’  substituted,  as  also  the  titles 
‘Constable’  and  ‘Marshal’  for  ‘ First and 
‘Second  Captains.’  ‘Encampment’  is  a 
modern  term,  adopted  probably  when,  as 
our  traditions  inform  us,  ‘at  the  suppression 


TEMPLARS 


TEMPLARS 


765 


of  the  ancient  Military  Order  of  the 
some  of  their  number  sought  ref 
held  conclaves  in  the  Masonic  Society,  being 
independent  small  bodies,  without  any  gov- 
erning head.’  ‘Prior’  is  the  correct  and 
original  title  for  the  head  of  a langue  or 
nationality,  and  ‘Preceptor’  for  the  sub- 
ordinate bodies.  The  Preceptories  were  the 
ancient  ‘Houses’  of  the  Templar  Order; 
‘Commander’  and  ‘ Commanderies ’ was  the 
title  used  by  the  Order  of  St.  John,  com- 
monly known  as  Knights  of  Malta. 

“6.  The  title  by  which  the  Order  is  now 
known  is  that  of  ‘The  United  Religious 
and  Military  Orders  of  the  Temple  and  of 
St.  John  of  Jerusalem,  Palestine,  Rhodes, 
and  Malta.’  The  Order  of  the  Temple 
originally  had  no  connection  with  that  of 
Malta  or  Order  of  St.  John;  but  the  com- 
bined title  appears  to  have  been  adopted  in 
commemoration  of  the  union  which  took 
place  in  Scotland  with  ‘The  Temple  and 
Hospital  of  St.  John,’  when  their  lands 
were  in  common,  at  the  time  of  the  Refor- 
mation. But  our  Order  of  ‘St.  John  of 
Jerusalem,  Palestine,  Rhodes,  and  Malta,’ 
has  no  connection  with  the  present  Knights 
of  Malta  in  the  Papal  States,  or  of  the 
Protestant  branches  of  the  Order,  the 
Hneal  successors  of  the  ancient  Knights 
of  St.  John,  the  sixth  or  English  langue  of 
which  is  still  in  existence,  and  presided 
over,  in  London,  by  His  Grace  the  Duke 
of  Manchester.  The  Order,  when  it  occu- 
ied  the  Island  of  Malta  as  a sovereign 
ody,  was  totally  unconnected  with  Free- 
masonry. 

“7.  Honorary  past  rank  is  abolished, 
substituting  the  chivalrio  dignities  of  ‘Grand 
Crosses’  and  ‘ Commanders,’  Ihnited  in 
number,  and  confined  to  Preceptors.  These 
honors  to  be  conferred  by  His  Royal  High- 
ness the  Grand  Master,^  the  Fountain  of 
Grace  and  Dignity;  and  it  is  contemplated 
to  create  an  Order  of  Merit,  to  be  conferred 
in  like  manner,  as  a reward  to  Knights  who 
have  served  the  Order. 

“8.  A Preceptor  holds  a degree  as  well 
as  rank,  and  will  always  retain  his  rank  and 
privileges  as  long  as  he  belongs  to  a Pre- 
ceptory. 

“9.  The  abolition  of  honorary  past  rank 
is  not  retrospective,  as  their  rank  and  privi- 
leges are  reserved  to  all  those  who  now  enjoy 
them. 

“10.  The  number  of  officers  entitled  to 
precedence  has  been  reduced  to  seven;  but 
others  may  be  appointed  at  discretion,  who 
do  not,  however,  enjoy  any  precedence. 

“11.  Equerries,  or  serving  brethren,  are 
not  to  receive  the  accolade,  or  use  any  but 
a brown  habit,  and  shall  not  wear  any  in- 
signia or  jewel:  they  are  to  be  addressed  as 
‘IVater,’  not  Sir  Knight.  In  the  early  days 
of  the  Order  they  were  not  entitled  to  the 
accolade,  and,  with  the  esquires  and  men- 
at-arms,  wore  a dark  habit,  to  distinguish 
them  from  the  Knights,  who  wore  white, 
to  signify  that  they  were  bound  by  their 


Temple, 
lee  and 


vows  to  cast  away  the  works  of  darkness 
and  lead  a new  life. 

“12.  The  apron  is  altogether  discom 
tinned,  and  a few  immaterial  alterations  in 
the  insignia  will  be  duly  regulated  and  pro- 
mulgated: they  do  not,  however,  affect  the 
present,  but  only  apply  to  future,  members 
of  the  Order.  The  apron  was  of  recent  in- 
troduction, to  accord  with  Masonic  usage: 
but  reflection  will  at  once  show  that,  as  an 
emblem  of  care  and  toil,  it  is  entirely  in- 
appropriate to  a Military  Order,  w’hose 
badge  is  the  sword.  A proposition  to  con- 
fine the  wearing  of  the  star  to  the  Preceptors 
was  negatived;  the  star  and  ribbon  being 
in  fact  as  much  a part  of  the  ritual  as  of 
the  insignia  of  the  Order. 

“13.  From  the  number  of  instances  of 
persons  totally  unfitted  having  obtained 
admission  into  the  Order,  the  qualification 
of  candidates  has  been  increased.  A dec- 
laration is  now  required,  to  be  signed  by 
every  candidate,  that  he  is  of  the  full  age 
of  ^ twenty-one  years,  and  in  addition  to 
being  a Royal  Arch  Mason,  that  he  is  a 
Master  Mason  of  two  years’  standing,  pro- 
fessing the  doctrines  of  the  Holy  and  Un- 
divided Trinity,  and  willing  to  submit  to 
the  statutes  and  ordinances,  present  and 
future,  of  the  Order.” 

Templars  of  Scotland.  The  Statutes  of  the 
Grand  Priory  of  the  Temple  of  Scotland  pre- 
scribe for  the  Order  of  Knights  Templar  in 
that  kingdom  an  organization  very  different 
from  that  which  prevails  in  other  countries. 

“The  Religious  and  Military  Order  of 
the  Temple”  in  Scotland  consists  of  two 
classes:  1.  Novice  and  Esquire;  2.  Knight 
Templar.  The  Knights  are  again  divided 
into  four  classes:  1.  Knights  created  by 
Priories;  2.  Knights  elected  from  the  com- 
panions on  memorial  to  the  Grand  Master 
and  Council,  supported  bv  the  recommen- 
dation of  the  Priories  to  which  they  belong; 
3.  Knights  Commanders;  4.  Knights  Grand 
Crosses,  to  be  nominated  by  the  Grand 
Master. 

The  supreme  legislative  authority  of  the 
Order  is  the  Chapter  General,  which  con- 
sists of  the  Grand  Officers,  the  Knights 
Grand  Crosses,  and  the  Knights  Com- 
manders. One  Chapter  is  held  annually, 
at  which  the  Grand  Master,  if  present,  acts 
as  President.  The  anniversary  of  the  death 
of  James  de  Molay,  March  11th,  is  selected 
as  the  time  of  this  meeting,  at  which  the 
Grand  Officers  are  elected. 

During  the  intervals  of  the  meetings  of 
the  Chapter  General,  the  affairs  of  the 
Order,  with  the  exception  of  altering  the 
Statutes,  is  entrusted  to  the  Grand  Master’s 
Council,  which  consists  of  the  Grand  Officers, 
the  Grand  Priors  of  Foreign  Langues,  and 
the  Knights  Grand  Crosses. 

The  Grand  Officers,  with  the  exception 
of  the  Past  Grand  Masters,  who  remain  so 
for  life,  the  Grand  Master,  who  is  elected 
triennially,  and  the  Grand  Aides-de-Camp, 
who  are  appointed  by  him  and  removed  at 


766 


TEMPLAR 


TEMPLE 


his  pleasure,  are  elected  annually.  They 
are  as  follows: 

Grand  Master, 

Past  Grand  Masters, 

Grand  Seneschal, 

Preceptor  and  Grand  Prior  of  Scotland, 
Grand  Constable  and  Mareschal, 

Grand  Admiral, 

Grand  Almoner  or  Hospitaler, 

Grand  Chancellor, 

Grand  Treasurer, 

Grand  Registrar, 

Primate  or  Grand  Prelate, 

Grand  Provost  or  Governor-General, 

Grand  Standard-Bearer  or  Beaucennifer, 
Grand  Bearer  of  the  Vexillum  Belli, 

Grand  Chamberlain, 

Grand  Steward, 

Two  Grand  Aides-de-Camp. 

A Grand  Priory  may  be  instituted  by  the 
Chapter  General  in  any  nation,  colony,  or 
langue,  to  be  placed  under  the  authority 
of  a Grand  Prior,  who  is  elected  for  life, 
unless  supersede  by  the  Chapter  General. 

A Priory,  which  is  equivalent  to  our  Com- 
manderies,  consists  of  the  following  officers: 

Prior, 

Subprior, 

Mareschal  or  Master  of  Ceremonies, 
Hospitaler  or  Almoner, 

Chancellor, 

Treasurer, 

Secretary, 

Chaplain  and  Instructor, 

Beaucennifer,  or  Bearer  of  the  Beauseant, 
Bearer  of  the  Red  Cross  Banner,  or  Vex- 
illum Belli, 

Chamberlain, 

Two  Aides-de-Camp. 

The  Chapter  General  or  Grand  Priory 
may  unite  two  or  more  Priories  into  a Com- 
mandery,  to  be  governed  by  a Provincial 
Commander,  who  is  elected  by  the  Chapter 
General. 

The  costume  of  the  Knights,  with  the 
exception  of  a few  slight  variations  to  des- 
ignate difference  of  rank,  is  the  same  as  the 
ancient  costume. 

Templar  Statistics.  See  Statistics  of  the 
Order  of  the  Temple. 

Temple.  The  symbolism  of  Speculative 
Masonry  is  so  intimately  connected  with 
temple  building  and  temple  worship,  that 
some  notice  of  these  edifices  seems  necessary. 
The  Hebrews  called  a temple  heth,  which 
literally  signifies  a house  or  dwelling,  and 
finds  its  root  in  a word  which  signifies  ‘‘to 
remain  or  pass  the  night,”  or  hecal,  which 
means  a palace,  and  comes  from  an  obsolete 
word  signifying  “magnificent.”  So  that 
they  seem  to  have  had  two  ideas  in  reference 
to  a temple.  When  they  called  it  heth 
Jehovah,  or  the  “house  of  Jehovah”  they 
referred  to  the  continued  presence  of  God  in 
it;  and  when  they  called  it  hecal  Jevohah,  or 
the  “palace  of  Jehovah,”  they  referred  to 


the  splendor  of  the  edifice  which  was  selected 
as  his  residence.  The  Hebrew  idea  was 
undoubtedly  borrowed  from  the  Egyptian, 
where  the  same  hieroglyphic  CD  I signified 
both  a house  and  a temple.  Thus,  from 
an  inscription  at  Philse,  Champollion  {Diet. 
Egyptienne)  cites  the  sentence,  “He  has  made 
his  devotions  in  the  house  of  his  mother  Isis.” 

The  classical  idea  was  more  abstract  and 
philosophical.  The  Latin  word  templum 
comes  from  a root  which  signifies  “to  cut 
off,”  thus  referring  to  any  space,  whether 
open  or  occupied  by  a building,  which  was 
cut  off,  or  separated  for  a sacred  purpose, 
from  the  surrounding  profane  ground.  The 
word  properly  denoted  a sacred  enclosure 
where  the  omens  were  observed  by  the 
augurs.  Hence  Varro  {De  Ling.  Lat.,  vi., 
81)  defines  a temple  to  be  “a  place  for  au- 
guries and  auspices.”  As  the  same  prac- 
tise of  worshiping  under  the  sky  in  open 
places  prevailed  among  the  northern  nations, 
we  might  deduce  from  these  facts  that  the 
temple  of  the  sky  was  the  Aryan  idea,  and 
the  temple  of  the  house  the  Semitic.  It  is 
true,  that  afterward,  the  augurs  having  for 
their  own  convenience  erected  a tent  within 
the  enclosure  where  they  made  their  ob- 
servations, or,  literally,  their  contemplations, 
this  in  time  gave  rise  among  the  Greeks 
and  the  Romans  to  permanent  edifices  like 
those  of  the  Egyptians  and  the  Hebrews. 

Masonry  has  derived  its  temple  symbol- 
ism, as  it  has  almost  all  its  symbolic  ideas, 
from  the  Hebrew  type,  and  thus  makes  the 
temple  the  symbol  of  a Lodge.  But  of  the 
Roman  temple  worship  it  has  not  been  neg- 
lectful, and  has  borrowed  from  it  one  of 
the  most  significant  and  important  words 
in  its  vocabulary.  The  Latin  word  speculor 
means  to  observe,  to  look  around.  When 
the  augur,  _ standing  within  the  sacred  pre- 
cincts of  his  open  temple  on  the  Capitoline 
hill,  watched  the  flight  of  birds,  that  from 
it  he  might  deduce  his  auspices  of  good  or 
bad  fortune,  he  was  said,  speculari,  to  spec- 
ulate. Hence  the  word  came  at  length  to 
denote,  like  contemplate  from  templum,  an 
investigation  of  sacred  things,  and  thus  we 
got  into  our  technical  language  the  title  of 
“Speculative  Masonry,”  as  distinguished 
by  its  religious  design  from  Operative  or 
Practical  Masonry,  which  is  devoted  to 
more  material  objects.  The  Egyptian 
Temple  was  the  real  archetype  of  the  Mo- 
saic tabernacle,  as  that  was  of  the  temple 
of  Jerusalem.  The  direction  of  an  Egyp- 
tian temple  was  usually  from  east  to  west, 
the  entrance  being  at  the  east.  It  was  a 
quadrangular  building,  much  longer  than 
its  width,  and  was  situated  in  the  western 
part  of  a sacred  enclosure.  The  ap- 
proach through  this  enclosure  to  the  temple 
proper  was  frequently  by  a double  row  of 
sphinxes.  In  front  of  the  entrance  were 
a pair  of  tall  obelisks,  which  will  remind 
the  reader  of  the  two  pillars  at  the  porch 
of  Solomon’s  Temple.  The  temple  was  di- 
vided into  a spacious  hall,  the  sianctuary 


TEMPLE 


TEMPLE 


767 


where  the  great  body  of  the  worshipers 
assembled.  Beyond  it,  in  the  western  ex- 
tremity, was  the  cell  or  sekos,  equivalent  to 
the  Jewish  Holy  of  Holies,  into  which  the 
priests  only  entered;  and  in  the  remotest 
part,  behind  a curtain,  appeared  the  image 
of  the  god  seated  on  his  slu-ine,  or  the  sacred 
animal  which  represented  him. 

Grecian  Temples,  like  the  Egyptian 
and  the  Hebrew,  were  placed  within  an 
enclosure,  which  was  separated  from  the 
profane  land  around  it,  in  early  times,  by 
ropes,  but  afterward  by  a wall.  The  temple 
was  usually  quadrangular,  although  some 
were  circular  in  form.  It  was  divided  into 
two  parts,  the  irpSyaos,  porch  or  vestibule, 
and  the  vdos,  or  cell.  In  this  latter  part 
the  statue  of  the  god  was  placed,  surrounded 
by  a balustrade.  In  temples  connected 
with  the  mysteries,  the  cell  was  called  the 
ddvToy  (Lat.  adytum),  and  to  it  only  the 
priests  and  the  initiates  had  access;  and  we 
learn  from  Pausanias  that  various  stories 
were  related  of  calamities  that  had  befallen 
persons  who  had  unlawfully  ventured  to 
cross  the  threshold.  Vitruvius  says  that 
the  entrance  of  Greek  temples  "was  always 
toward  the  west;  but  this  statement  is 
contradicted  by  the  appearance  of  the  temples 
still  partly  existing  in  Attica,  Ionia,  and 
Sicily. 

Roman  Temples,  after  they  emerged 
from  their  primitive  simplicity,  were  con- 
structed much  upon  the  model  of  the  Grecian. 
There  were  the  same  vestibule  and  cells, 
or  adytum,  borrowed,  as  with  the  Greeks, 
from  the  holy  and  the  most  holy  place  of 
the  Egyptians.  Vitruvius  says  that  the 
entrance  of  a Roman  temple  w'as,  if  possible, 
to  the  west,  so  that  the  worshipers,  when 
they  offered  prayers  or  sacrifices,  might 
look  toward  the  east;  but  this  rule  was  not 
always  observed. 

It  thus  appears,  notwithstanding  what 
Montfaucon  (Antiq.,  ii.,  1.  ii.,  ch.  2)  says  to 
the  contrary,  that  the  Egyptian  form  of  a 
temple  was  the  type  from  which  other  na- 
tions borrowed  their  idea. 

This  Egyptian  form  of  a temple  was  bor- 
rowed by  the  Jews,  and  v/ith  some  modifi- 
cations adopted  by  the  Greeks  and  Romans, 
whence  it  passed  over  into  modern  Europe. 
The  idea  of  a separation  into  a holy  and  a 
most  holy  place  has  everywhere  been  pre- 
served. The  ^ same  idea  is  maintained  ^ in 
the  construction  of  Masonic  Lodges,  which 
are  but  imitations,  in  spirit,  of  the  ancient 
temples.  But  there  has  been  a transposi- 
tion of  parts,  the  most  holy  place,  which 
with  the  Egyptians  and  the  Jews  was  in  the 
west,  being  placed  in  Lodges  in  the  east. 

Temple,  Grand  Commander  of  the. 
{Grand  Commandeur  du  Temple.)  The  Fifty- 
eighth  Degree  of  the  collection  of  the  Metro- 
politan Chapter  of  France.  It  is  the  name 
of  the  Knight  Commander  of  the  Temple 
of  the  Scottish  Rite. 

Temple  of  Ezekiel.  An  ideal  temple  seen 
by  the  prophet  Ezekiel,  in  the  twenty-fifth 


year  of  the  captivity,  while  residing  in 
Babylon.  It  is  supposed  by  Calmet,  that 
the  description  given  by  the  prophet  was 
that  of  the  Temple  of  Solomon,  which  he 
must  have  seen  before  its  destruction.  But 
an  examination  of  its  admeasurements  will 
show  that  this  could  not  have  been  the  fact, 
and  that  the  whole  area  of  Jerusalem  would 
not  have  been  sufficient  to  contain  a building 
of  its  magnitude.  Yet,  as  Mr.  Ferguson 
observes  {Smith  Diet.),  the  description,  not- 
withstanding its  ideal  character,  is  curious, 
as  showing  what  were  the  aspirations  of  the 
Jews  in  that  direction,  and  how  different 
they  were  from  those  of  other  nations;  and 
also  because  it  influenced  Herod  to  some 
extent  in  his  restoration  of  the  temple  of 
Zerubbabel.  Between  the  visionary  temple 
of  Ezekiel  and  the  symbolic  city  of  the  New 
Jerusalem,  as  described  by  the  Evangelist, 
there  is  a striking  resemblance,  and  hence  it 
finds  a place  among  the  symbols  in  the 
Apocalyptic  degrees.  But  with  Symbolic 
or  with  Royal  Arch  Masonry  it  has  no 
connection. 

Temple  of  Eerod.  This  was  not  the  con- 
struction of  a third  temple,  but  only  a res- 
toration and  extensive  enlargeuient  of  the 
second,  which  had  been  built  by  Zerubbabel. 
To  the  Christian  Mason  it  is  interesting, 
even  more  than  that  of  Solomon,  because 
it  was  the  scene  of  our  Lord’s  ministrations, 
and  was  the  temple  from  which  the  Knights 
Templar  derived  their  name.  It  was  begun 
by  Herod  7 b.c.,  finished  a.d.  4,  and  de- 
stroyed by  the  Romans  in  a.d.  70,  having 
subsisted  only  seventy-seven  years. 

Temple  of  Solomon.  The  first  Temple  of 
the  Jews  was  called  hecal  Jehovah  or  heth 
Jehovah,  the  palace  or  the  house  of  Jehovah, 
to  indicate  its  splendor  and  magnificence, 
and  that  it  was  intended  to  be  the  perpetual 
dwelling-place  of  the  Lord.  It  was  King 
David  who  first  proposed  to  substitute  for 
the  nomadic  tabernacle  a permanent  place 
of  worship  for  his  people;  but  although  he 
had  made  the  necessary  arrangements,  and 
even  collected  many  of  the  materials,  he 
was  not  permitted  to  commence  the  under- 
taking, and  the  execution  of  the  task  was 
left  to  his  son  and  successor,  Solomon. 

Accordingly,  that  monarch  laid  the  founda- 
tions of  the  edifice  in  the  fourth  year  of 
his  reign,  1012  b.c.,  and,  with  the  assist- 
ance of  his  friend  and  ally,  Hiram,  King  of 
Tyre,  completed  it  in  about  seven  years  and 
a half,  dedicating  it  to  the  service  of  the 
Most  High  in  1004  b.c.  This  was  the 
year  of  the  world  3000,  according  to  the 
Hebrew  chronology;  and  although  there  has 
been  much  difference  among  chronologists 
in  relation  to  the  precise  date,  this  is  the 
one  that  has  been  generally  accepted,  and 
it  is  therefore  adopted  by  Masons  in  their 
calculations  of  different  epochs. 

The  Temple  stood  on  Mount  Moriah,  one 
of  the  eminences  of  the  ridge  which  was 
known  as  Mount  Zion,  and  which  was 
originally  the  property  of  Oman  the  Jebusite, 


768 


TEMPLE 


TEMPLE 


who  used  it  as  a threshing-floor,  and  from 
whom  it  was  purchased  by  David  for  the 
purpose  of  erecting  an  altar  on  it. 

The  Temple  retained  its  original  splendor 
for  only  thii-ty-three  years.  In  the  year  of 
the  world  3033,  Shishak,  King  of  Egypt, 
having  made  war  upon  Rehoboam,  King  ot 
Judah,  took  Jerusalem,  and  carried^  away 
the  choicest  treasures.  From  that  time  to 
the  period  of  its  final  destruction,  the  history 
of  the  Temple  is  but  a history  of  alternate 
spoliations  and  repairs,  of  profanations  to 
idolatry  and  subsequent  restorations  to  the 
purity  of  worship.  One  hundred  and  thirteen 
years  after  the  conquest  of  Shishak,  Joash, 
fong  of  Judah,  collected  silver  for  the  repairs 
of  the  Temple,  and  restored  it  to  its  former 
condition  in  the  year  of  the  world  3148.  In 
the  year  3264,  Anaz,  King  of  Judah,  robbed 
the  Temple  of  its  riches,  and  gave  them  to 
Ti^lath-rileser,  King  of  Assyria,  who  had 
united  with  him  in  a war  against  the  Kings 
of  Israel  and  Damascus.  Ahaz  also  pro- 
faned the  Temple  by  the  worship  of  idols. 
In  3276,  Hezekiah,  the  son  and  successor  of 
Ahaz,  repaired  the  portions  of  the  Temple 
which  his  father  had  destroyed,  and  restored 
the  pure  worship.  But  fifteen  years  after 
he  was  compelled  to  give  the  treasures  of  the 
Temple  as  a ransom  to  Sennacherib,  King 
of  Assyria,  who  had  invaded  the  land  of 
Judah.  But  Hezekiah  is  supposed,  after 
his  enemy  had  retired,  to  have  restored  the 
Temple. 

Manasseh,  the  son  and  successor  of  Heze- 
kiah, fell  away  to  the  worship  of  Sabianism, 
and  desecrated  the  Temple  in  3306  by  setting 
up  altars  to  the  host  of  heaven.  Manasseh 
was  then  conquered  by  the  King  of  Babylon, 
who  in  3328  carried  him  beyond  the  Euphrates. 
But  subsequently  repenting  of  his  sins  he  was 
released  from  captivity,  and  having  returned 
to  Jerusalem  he  destroyed  the  idols,  and 
restored  the  altar  of  burnt-offerings.  In 
3380,  Josiah,  who  was  then  King  of  Judah, 
devoted  his  efforts  to  the  repairs  of  the 
Temple,  portions  of  which  had  been  de- 
molished or  neglected  by  his  predecessors, 
and  replaced  the  ark  in  the  sanctuary.  In 
3398,  in  the  reign  of  Jehoiakim,  Nebuchad- 
nezzar, King  of  Chaldea,  carried  a part  of 
the  sacred  vessels  to  Babylon.  Seven  years 
afterward,  in  the  reign  of  Jechoniah,  he 
took  away  another  portion;  and  finally,  in 
3416,  in  the  eleventh  year  of  the  reign  of 
Zedekiah,  he  took  the  cjty  of  Jerusalem, 
and  entirely  destroyed  the  Temple,  and 
carried  many  of  the  inhabitants  captives  to 
Babylon. 

The  Temple  was  originally  built  on  a 
very  hard  rock,  encompassed  with  frightful 
precipices.  The  foundations  were  laid  very 
deep,  with  immense  labor  and  expense.  It 
was  surrounded  with  a wall  of  great  height, 
exceeding  in  the  lowest  part  four  hundred 
and  fifty  feet,  constructed  entirely  of  white 
marble. 

The  body  of  the  Temple  was  in  size 
much  less  than  many  a modern  parish 


church,  for  its  length  was  but  ninety  feet,  or, 
including  the  porch,  one  hundred  and  five,  and 
its  width  but  thirty.  It 
was  its  outer  court,  its  nu- 
merous terraces,  and  the 
magnificence  of  its  external 
and  internal  decorations, 
together  with  its  elevated 
position  above  the  sur- 
rounding dwellings  which 
produced  that  splendor  of 
appearance  that  attracted 
the  admiration  of  all  who 
beheld  it,  and  gives  a 
color  of  probabihty  to  the 
legend  that  tells  us  how 
the  Queen  of  Sheba,  when 
it  first  broke  upon  her 
view,  exclaimed  in  admira- 
tion, “A  most  excellent 
master  must  have  done 
this!” 

The  Temple  itself, 
which  consisted  of  the 
porch,  the  sanctuary,  and 
the  Holy  of  Holies,  was 
but  a small  part  of  the 
edifice  on  Mount  Moriah.  It  was  surrounded 
with  spacious  courts,  and  the  whole  structure 
occupied  at  least  half  a mile  in  circumfer- 
ence. Upon  passing  through  the  outer 
wall,  you  came  to  the  first  court,  called  the 
court  of  the  Gentiles,  because  the  Gentiles 
were  admitted  into  it,  but  were  prohibited 
from  passing  farther.  It  was  surrounded 
by  a range  of  porticoes  or  cloisters,  above 
which  were  galleries  or  apartments,  sup- 
ported by  pillars  of  white  marble. 

Passing  through  the  court  of  the  Gentiles, 
you  entered  the  court  of  the  children  of 
Israel,  which  was  separated  by  a low  stone 
wall,  and  an  ascent  of  fifteen  steps,  into 
two  divisions,  the  outer  one  being  occupied 
by  the  women,  and  the  inner  by  the  men. 
Here  the  Jews  were  in  the  habit  of  resorting 
daily;  for  the  purposes  of  prayer. 

Within  the  court  of  the  Israelites,  and 
separated  from  it  by  a wall  one  cubit  in 
height,  was  the  court  of  the  priests.  In 
the  center  of  this  court  was  the  altar  of 
burnt-offerings,  to  which  the  people  brought 
their  oblations  and  sacrifices,  but  none  but 
the  priests  were  permitted  to  enter  it. 

From  this  court,  twelve  steps  ascended  to 
the  Temple,  strictly  so  called,  which,  as  I 
have  already  said,  was  divided  into  three 
parts,  the  porch,  the  sanctuary,  and  the 
Holy  of  Holies. 

The  PORCH  of  the  Temple  was  twenty 
cubits  in  length,  and  the  same  in  breadth. 
At  its  entrance  was  a gate  made  entirely  of 
Corinthian  brass,  the  most  precious  metal 
known  to  the  ancients.  Beside  this  gate 
there  were  the  two  pillars  Jachin  and  Boaz, 
which  had  been  constructed  by  Hiram 
Abif,  the  architect  whom  the  King  of  Tyre 
had  sent  to  Solomon. 

From  the  porch  you  entered  the  sanctu- 
ary by  a portal,  which,  instead  of  folding 


Holy 
o F 

Holies. 

Holy 

Place. 


Porch. 

A.JS. 


TEMPLE 


TEMPLE 


769 


doors,  was  furnished  with  a magnificent 
veil  of  many  colors,  which  mystically  rep- 
resented the  universe.  The  breadth  of  the 
sanctuary  was  twenty  cubits,  and  its  length 
forty,  or  just  twice  that  of  the  porch  and 
Holy  of  Holies.  It  occupied,  therefore, 
one-half  of  the  body  of  the  Temple.  In. 
the  sanctuary  were  placed  the  various  uten- 
sils necessary  for  the  daily  worship  of  the 
Temple,  such  as  the  altar  of  incense,  on 
which  incense  was  daily  burnt  by  the  offi- 
ciating priest;  the  ten  golden  candlesticks; 
and  the  ten  tables  on  which  the  offerings 
were  laid  previous  to  the  sacrifice. 

The  Holt  op  Holies,  or  innermost 
chamber,  was  separated  from  the  sanctuary 
by  doors  of  olive,  richly  sculptured  and  in- 
laid with  gold,  and  covered  with  veils  of  blue, 
purple,  scarlet,  and  the  finest  linen.  The 
size  of  the  Holy  of  Holies  was  the  same  as 
that  of  the  porch,  namely,  twenty  cubits 
square.  It  contained  the  Ark  of  the  cov^ 
nant,  which  had  been  transferred  into  it 
from  the  tabernacle,  with  its  overshadow- 
ing Cherubim  and  its  mercy-seat.  Into 
the  most  sacred  place,  the  high  priest  alone 
could  enter,  and  that  only  once  a year,  on 
the  day  of  atonement. 

The  Temple,  thus  constructed,  must  have 
been  one  of  the  most  magnificent  struc- 
tures of  the  ancient  world.  For  its  erec- 
tion, David  had  collected  more  than  four 
thousand  millions  of  dollars,  and  one  hundred 
and  eighty-four  thousand  six  hundred  men 
were  engaged  in  building  it  for  more  than 
seven  years;  and  after  its  completion  it 
was  dedicated  by  Solomon  with  solemn 
prayer  and  seven  days  of  feasting;  during 
which  a peace-offering  of  twenty  thousand 
oxen  and  six  times  that  number  of  sheep 
was  made,  to  consume  which  the  holy  fire 
came  down  from  heaven. 

In  Masonry,  the  Temple  of  Solomon  has 
played  a most  important  part.  Time  was 
when  every  Masonic  writer  subscribed  with 
unhesitating  faith  to  the  theory  that  Ma- 
sonry was  there  first  organized;  that  there 
Solomon,  Hiram  of  Tyre,  and  Hiram  Abif 
presided  as  Grand  Masters  over  the  Lodges 
which  they  had  established;  that  there  the 
Symbolic  degrees  were  instituted  and  sys- 
tems of  initiation  were  invented;  and  that 
from  that  period  to  the  present  Masonry 
has  passed  down  the  stream  of  Time  in  un- 
broken succession  and  unaltered  form.  But 
the  modern  method  of  reading  Masonic 
history  has  swept  away  this  edifice  of  imagi- 
nation with  as  unsparing  a hand,  and  as 
effectual  a power,  as  those  with  which  the 
Babylonian  king  demolished  the  structure 
upon  which  they  are  founded.  No  writer 
who  values  his  reputation  as  a critical  his- 
torian would  now  attempt  to  defend  this 
theory.  Yet  it  has  done  its  work.  During 
the  long  period  in  which  the  hypothesis 
was  accepted  as  a fact,  its  influence  was 
being  exerted  in  molding  the  Masonic  or- 
ganizations into  a form  closely  connected 
with  all  the  events  and  characteristics  of 
50 


the  Solomonic  Temple.  So  that  now  almost 
all  the  Symbolism  of  Freemasonry  rests 
upon  or  is  derived  from  the  “House  of  the 
Lord”  at  Jerusalem.  So  closely  are  the 
two  connected,  that  to  attempt  to  separate 
the  one  from  the  other  would  be  fatal  to  the 
further  existence  of  Masonry.  Each  Lodge 
is  and  must  be  a symbol  of  the  Jewish  Temple; 
each  Master  in  the  chair  a representative  of 
the  Jewish  king;  and  every  Mason  a person- 
ation of  the  Jewish  workman. 

Thus  must  it  ever  be  while  Masonry  en- 
dures. We  must  receive  the  myths  and 
legends  that  connect  it  with  the  Temple,  not 
indeed  as  historic  facts,  but  as  allegories; 
not  as  events  that  have  really  transpired, 
but  as  symbols;  and  must  accept  these  alle- 
gories and  these  symbols  for  what  their 
inventors  really  meant  that  they  should  be 
— the  foundations  of  a science  of  morality. 

Temple  of  Zerubbabel.  For  the  fifty-two 
years  that  succeeded  the  destruction  of  Jeru- 
salem by  Nebuchadnezzar,  that  city  saw 
nothing  but  the  ruins  of  its  ancient  Temple. 
But  in  the  year  of  the  world  3468  and  536 
B.C.,  Cyrus  gave  permission  to  the  Jews  to 
return  to  Jerusalem,  and  there  to  rebuild  the 
Temple  of  the  Lord.  Forty-two  thousand 
three  hundred  and  sixty  of  the  liberated  cap- 
tives returned  under  the  guidance  of  Joshua, 
the  High  Priest,  Zerubbabel,  the  Prince  or 
Governor,  and  Haggai,  the  Scribe,  and  one 
year  after  they  laid  the  foundations  of  the 
second  Temple.  They  were,  however,  much 
disturbed  in  their  labors  by  the  Samaritans, 
whose  offer  to  unite  with  them  in  the  build- 
ing they  had  rejected.  Artaxerxes,  known  in 
profane  history  as  Cambyses,  having  succeed- 
ed Cyrus  on  the  throne  of  Persia,  forbade  the 
Jews  to  proceed  with  the  work,  and  the  Tem- 
ple remained  in  an  unfinished  state  until  the 
death  of  Artaxerxes  and  the  succession  of 
Darius  to  the  throne.  As  in  early  life  there 
had  been  a great  intimacy  between  this  sov- 
ereign and  Zerubbabel,  the  latter  proceeded  to 
Babylon,  and  obtained  permission  from  the 
monarch  to  resume  the  labor.  Zerubbabel 
returned  to  Jerusalem,  and  notwithstanding 
some  further  delays,  consequent  upon  the 
enmity  of  the  neighboring  nations,  the  second 
Temple,  or,  as  it  may  be  called  by  way  of  dis- 
tinction from  the  first,  the  Temple  of  Zerub- 
babel, was  completed  in  the  sixth  year  of  the 
reign  of  Darius,  515  b.c.,  and  just  twenty 
years  after  its  commencement.  It  was  then 
dedicated  with  all  the  solemnities  that  ac- 
companied the  dedication  of  the  first. 

The  general  plan  of  this  second  Temple 
was  similar  to  that  of  the  first.  But  it  ex- 
ceeded it  in  almost  every  dimension  by  one- 
third.  The  decorations  of  gold  and  other 
ornaments  in  the  first  Temple  must  have  far 
surpassed  those  bestowed  upon  the  second, 
for  we  are  told  by  Josephus  {Aniiq.j  xi..,  4) 
that  “the  Priests  and  Levites  and  Elders  of 
families  were  disconsolate  at  seeing  how  much 
more  sumptuous  the  old  Temple  was  than 
the  one  which,  on  account  of  their  pov- 
erty, they  had  just  been  able  to  erect.” 


770 


TEMPLE 


TEMPLE 


The  Jews  also  say  that  there  were  five 
things  wanting  in  the  second  Temple  which 
had  been  in  the  first,  namely,  the  Ark,  the 
Urim  and  Thummim,  the  fire  from  heaven, 
the  Divine  presence  or  cloud  of  glory,  and  the 
spirit  of  prophecy  and  power  of  miracles. 

Such  are  the  most  important  events  that  re- 
late to  the  construction  of  this  second  Temple. 
But  there  is  a Masonic  legend  connected  with 
it  which,  though  it  may  have  no  historical 
foundation,  is  yet  so  closely  interwoven  with 
the  Temple  system  of  Masonry,  that  it  is 
necessary  it  should  be  recounted.  It  was,  says 
the  legend,  while  the  workmen  were  engaged 
in  making  the  necessary  excavations  for  laying 
the  foundation,  and  while  numbers  continued 
to  arrive  at  Jerusalem  from  Babylon,  that 
three  worn  and  weary  sojourners,  after  plod- 
ding on  foot  over  the  rough  and  devious  roads 
between  the  two  cities,  offered  themselves  to 
the  Grand  Council  as  willing  participants  in 
the  labor  of  erection.  Who  these  sojourners 
were,  we  have  no  historical  means  of  discov- 
ering; but  there  is  a Masonic  tradition  (en- 
titled, perhaps,  to  but  little  weight)  that  they 
were  Hananiah,  Mishael,  and  Azariah,  three 
holy  men,  who  are  better  known  to  general 
readers  by  their  Chaldaic  names  of  Shadrach, 
Meshach,  and  Abed-nego,  as  having  been 
miraculously  preserved  from  the  fiery  furnace 
of  Nebuchadnezzar. 

Their  services  were  accepted,  and  from  their 
diligent  labors  resulted  that  important  dis- 
covery, the  perpetuation  and  preservation  of 
which  constitute  the  great  end  and  design  of 
the  Royal  Arch  Degree. 

As  the  symbolism  of  the  first  or  Solomonic 
Temple  is  connected  with  and  refers  entirely 
to  the  Symbolic  degrees,  so  that  of  the  second, 
or  Temple  of  Zerubbabel,  forms  the  basis  of 
the  Royal  Arch  in  the  York  and  American 
Rites,  and  of  several  high  degrees  in  other 
Rites. 

Temple,  Order  of  the.  When  the  Knights 
Templar  had,  on  account  of  their  power  and 
wealth,  excited  the  fears  and  the  cupidity  of 
Pope  Clement  V.,  and  King  Philip  the  Fair,  of 
France,  the  Order  was  soon  compelled  to  suc- 
cumb to  the  combined  animosity  of  a spiritual 
and  a temporal  sovereign,  neither  of  whom  was 
capable  of  being  controlled  by  a spirit  of  honor 
or  a dictate  of  conscience.  The  melancholy 
story  of  the  sufferings  of  the  Knights,  and  of 
the  dissolution  of  their  Order,  forms  a dis- 
graceful record,  with  which  the  history  of  the 
fourteenth  century  begins. 

On  the  13th  of  March,  in  the  year  1314,  and 
in  the  refined  city  of  Paris,  James  de  Molay, 
the  last  of  a long  and  illustrious  line  of  Grand 
Masters  of  the  Order  of  Knights  Templar, 
testified  at  the  stake  his  fidelity  to  his  vows; 
and  eleven  years  of  service  in  the  cause  of  re- 
ligion were  terminated,  not  by  the  sword  of  a 
Saracen,  but  by  the  iniquitous  sentence  of  a 
Catholic  pope  and  a Christian  king. 

The  manufacturers  of  Masonic  legends  have 
found  in  the  death  of  de  Molay  and  the  dissolu- 
tion of  the  Order  of  Templars  a fertile  source 
from  which  to  draw  materials  for  their  fanciful 


theories  and  surreptitious  documents.  Among 
these  legends  there  was,  for  instance,  one  which 
maintained  that  during  his  captivity  in  the 
Bastile  the  Grand  Master  of  the  Templars  es- 
tablished four  Chiefs  of  the  Order  in  the  north, 
the  south,  the  east,  and  the  west  of  Europe, 
whose  seats  of  government  were  respectively 
at  Stockholm,  Naples,  Paris,  and  Edinburgh. 
Another  invention  of  these  Masonic  specula- 
tors was  the  forgery  of  that  document  so  well 
known  as  the  Charter  of  Larmenius,  of  which 
I shall  presently  take  notice.  Previously, 
however,  to  any  consideration  of  this  docu- 
ment, I must  advert  to  the  condition  of  the 
Templar  Order  in  Portugal,  because  there  is 
an  intimate  connection  between  the  society 
there  organized  and  the  Order  of  the  Temple 
in  France,  which  is  more  particularly  the  sub- 
ject of  the  present  article. 

Surprising  as  it  may  appear,  it  is  neverthe- 
less true,  that  the  Templars  did  not  receive 
that  check  in  Portugal  to  which  they  were  sub- 
jected in  France,  in  England,  and  some  other 
countries  of  Europe.  On  the  contrary,  they 
were  there  maintained  by  King  Denis  in  afl 
their  rights  and  privileges;  and  although  com- 
pelled, by  a bull  of  Clement  V.,  to  change 
their  names  to  that  of  the  Knights  of  Christ, 
they  continued  to  be  governed  by  the  same 
rules  and  to  wear  the  same  costume  as  their 
predecessors,  excepting  the  slight  addition  of 
placing  a white  Latin  cross  in  the  center  of  the 
usual  red  one  of  the  ancient  Order;  and  in  the 
decree  of  establishment  it  was  expressly  de- 
clared that  the  king,  in  creating  this  new 
Order,  intended  only  to  effect  a reform  in  that 
of  the  Templars.  In  1420,  John  I.,  of  Portu- 
gal, gave  the  Knights  of  Christ  the  control  of 
the  possessions  of  Portugal  in  the  Indies,  and 
succeeding  monarchs  granted  them  the  pro- 
prietorship of  all  countries  which  they  might 
discover,  reserving,  of  course,  the  royal  pre- 
rogative of  sovereignty.  In  process  of  time 
the  wealth  and  the  power  of  the  Order  became 
so  great,  that  the  kings  of  Portugal  found  it 
expedient  to  reduce  their  rights  to  a consider- 
able extent;  but  the  Order  itself  was  per- 
mitted to  continue  in  existence,  the  Grand 
Mastership,  however,  being  for  the  future 
vested  in  the  sovereign. 

We  are  now  prepared  to  investigate  under- 
standingly  the  history  of  the  Charter  of  Lar- 
menius, and  of  the  Order  of  the  Temple  at 
Paris,  which  was  founded  on  the  assumed  au- 
thenticity of  that  document.  The  writings  of 
Thory,  of  Ragon,  and  of  Clavel,  with  the  pass- 
ing remarks  of  a few  other  Masonic  writers, 
will  furnish  us  with  abundant  materials  for 
this  narrative,  interesting  to  all  Freemasons, 
but  more  especially  so  to  Masonic  Knights 
Templar. 

In  the  year  1682,  and  in  the  reign  of  Louis 
XIV.,  a licentious  society  was  established  by 
several  young  noblemen,  which  took  the  name 
of  “La  Petite  Resurrection  des  Templiers,’’ 
or  “l^he  Little  Resurrection  of  the  Templars” 
The  members  wore  concealed  upon  their  shirts 
a decoration  in  the  form  of  a cross,  on  which 
was  embossed  the  figure  of  a man  trampling  on 


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771 


a woman,  who  lay  prostrate  at  his  feet.  The 
emblematic  signification  of  this  symbol  was,  it 
is  apparent,  as  unworthy  of  the  character  of 
man  as  it  was  derogatory  to  the  condition  and 
claims  of  woman;  and  the  king,  having  been 
informed  of  the  infamous  proceedings  which 
took  place  at  the  meetings,  dissolved  the  so- 
ciety (which  it  was  said  was  on  the  eve  of  in- 
itiating the  dauphin);  caused  its  leader,  a 
prince  of  the  blood,  to  be  ignominiously  pun- 
ished, and  banished  the  members  from  the 
court;  the  heaviest  penalty  that,  in  those  days 
of  servile  submission  to  the  throne,  could  be 
inflicted  on  a courtier. 

In  1705,  Philip  of  Orleans,  who  was  subse- 
quently the  regent  of  France  during  the  minor- 
ity of  Louis  XV.,  collected  together  the  rem- 
nants of  this  society,  which  still  secretly 
existed,  but  had  changed  its  object  from  a 
licentious  to  one  of  a political  character.  He 
caused  new  statutes  to  be  constructed;  and 
an  Italian  Jesuit,  by  name  Father  Bonani, 
who  was  a learned  antiquary  and  an  excellent 
designer,  fabricated  the  document  now  known 
as  the  Charter  of  Larmenius,  and  thus  pre- 
tended to  attach  the  new  society  to  the  ancient 
Order  of  the  Templars. 

As  this  charter  is  not  the  least  interesting  of 
those  forged  documents  with  which  the  his- 
tory of  Freemasom-y  unfortunately  abounds,  a 
full  description  of  it  here  will  not  be  out  of 
place. 

The  theory  of  the  Duke  of  Orleans  and  his 
accomplice  Bonani  was  (and  the  theory  is  still 
maintained  by  the  Order  of  the  Temple  at 
Paris)  that  when  James  de  Molay  was  about 
to  suffer  at  the  stake,  he  sent  for  Larmenius, 
and  in  prison,  with  the  consent  and  approba- 
tion of  such  of  his  knights  as  were  present, 
appointed  him  his  successor,  with  the  right  of 
making  a similar  appointment  before  his  death. 
On  the  demise  of  de  Molay,  Larmenius  accord- 
ingly assumed  the  office  of  Grand  Master,  and 
ten  years  after  issued  this  charter,  transmit- 
ting his  authority  to  Theobaldus  Alexan- 
drinus,  by  whom  it  was  in  like  manner  trans- 
mitted through  a long  line  of  Grand  Masters, 
until  in  1705  it  reached  Philip,  Duke  of  Or- 
leans. It  will  be  seen  hereafter  that  the  list 
was  subsequently  continued  to  a later  period. 

The  signatures  of  all  these  Grand  Masters 
are  affixed  to  the  charter,  which  is  beautifully 
executed  on  parchment,  illuminated  in  the 
choicest  style  of  Medieval  chirography,  and 
composed  in  the  Latin  language,  but  written 
in  the  Templar  cipher.  From  the  copy  of  the 
document  given  by  Thory  in  his  Acta  Lato- 
morum  (ii.,  145),  I make  the  following  transla- 
tion: 

“ I,  Brother  John  Mark  Larmenius,  of  Jeru- 
salem, by  the  grace  of  God  and  the  secret  de- 
cree of  the  most  venerable  and  holy  martyr, 
the  Grand  Master  of  the  Soldiery  of  the  Tem- 
le,  (to  whom  be  honor  and  glory,)  confirmed 
y the  common  council  of  the  brethren,  being 
endowed  with  the  Supreme  Grand  Mastership 
of  the  whole  Order  of  the  Temple,  to  every  one 
who  shall  see  these  letters  decretal  thrice 
greeting:  1 


*‘Be  it  known  to  all,  both  present  and  to 
come,  that  the  failure  of  my  strength,  on  ac- 
count of  extreme  age,  my  poverty,  and  the 
weight  of  government  being  well  considered, 
I,  the  aforesaid  humble  Master  of  the  Soldiery 
of  the  Temple,  have  determined,  for  the 
greater  glory  of  God  and  the  protection  and 
safety  of  the  Order,  the  brethren,  and  the  stat- 
utes, to  resign  the  Grand  Mastership  into 
stronger  hands. 

“On  which  account,  God  helping,  and  with 
the  consent  of  a Supreme  Convention  of 
Knights,  I have  conferred,  and  by  this  present 
decree  do  confer,  for  life,  the  authority  and 
prerogatives  of  Grand  Master  of  the  Order  of 
the  Temple  upon  the  Eminent  Commander 
and  very  dear  brother,  Francis  Thomas  Theo- 
bald Alexandrinus,  with  the  power,  accord- 
ing to  time  and  circumstances,  of  conferring 
the  Grand  Mastership  of  the  Order  of  the 
Temple  and  the  supreme  authority  upon  an- 
other brother,  most  eminent  for  the  nobility 
of  his  education  and  talent  and  decorum  of  his 
manners:  which  is  done  for  the  purpose  of 
maintaining  a perpetual  succession  of  Grand 
Masters,  an  uninterrupted  series  of  successors, 
and  the  integrity  of  the  statutes.  Neverthe- 
less, I command  that  the  Grand  Mastership 
shall  not  be  transmitted  without  the  consent 
of  a general  convention  of  the  fellow-soldiers 
of  the  Temple,  as  often  as  that  Supreme  Con- 
vention desires  to  be  convened ; and,  matters 
being  thus  conducted,  the  successor  shall  be 
elected  at  the  pleasure  of  the  knights. 

“But,  lest  the  powers  of  the  supreme  office 
should  fall  into  decay,  now  and  for  ever  let 
there  be  four  Vicars  of  the  Grand  Master,  pos- 
sessing supreme  power,  eminence,  and  author- 
ity over  the  whole  Order,  with  the  reserva- 
tion of  the  rights  of  the  Grand  Master;  which 
Vicars  of  the  Grand  Masters  shall  be  chosen 
from  among  the  elders,  according  to  the  order 
of  their  profession.  Which  is  decreed  in  ac- 
cordance with  the  above-mentioned  wish, 
commended  to  me  and  to  the  brethren  by  our 
most  venerable  and  most  blessed  Master,  the 
martyr,  to  whom  be  honor  and  glory.  Amen. 

“Finally,  in  consequence  of  a decree  of  a 
Supreme  Convention  of  the  brethren,  and  by 
the  supreme  authority  to  me  committed,  I will, 
declare,  and  command  that  the  Scottish  Tem- 
plars, as  deserters  from  the  Order,  are  to  be 
accursed,  and  that  they  and  the  brethren  of 
St.  John  of  Jerusalem,  (upon  whom  may  God 
have  mercy,)  as  spoliators  of  the  domains  df 
our  soldiery,  are  now  and  hereafter  to  be  con- 
sidered as  beyond  the  pale  of  the  Temple. 

“I  have  therefore  established  signs,  un- 
known to  our  false  brethren,  and  not  to  be 
known  by  them,  to  be  orally  communicated 
to  our  fellow-soldiers,  and  in  which  way  I have 
already  been  pleased  to  communicate  them  in 
the  Supreme  Convention. 

“ But  these  signs  are  only  to  be  made  known 
after  due  profession  and  knightly  consecra- 
tion, according  to  the  statutes,  rites,  and 
usages  of  the  fellow-soldiery  of  the  Temple, 
transmitted  by  me  to  the  above-named  Emi- 
1 nent  Commander  as  they  were  delivered  into 


772 


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my  hands  by  the  venerable  and  most  holy 
martyr,  our  Grand  Master,  to  whom  be  honor 
and  glory.  Let  it  be  done  as  I have  said.  So 
mote  it  be.  Amen. 

‘‘I,  John  Mark  Larmenius,  have  done  this 
on  the  thirteenth  day  of  February,  1324. 

“I,  Francis  Thomas  Theobaldus  Alexan- 
drinus,  God  helping,  have  accepted  the  Grand 
Mastership,  1324.” 

And  then  follow  the  acceptances  and  sig- 
natures of  twenty-two  succeeding  Grand  Mas- 
ters— the  last,  Bernard  Raymund  Fabr6, 
under  the  date  of  1804.* 

The  society,  thus  organized  by  the  Duke  of 
Orleans  in  1705,  under  this  Charter,  which  pur- 
ported to  contain  the  signatures  manu  propria 
of  eighteen  Grand  Masters  in  regular  succes- 
sion, commencing  with  Larmenius  and  ending 
with  himself,  attempted  to  obtain  a recogni- 
tion by  the  Order  of  Christ,  which  we  have 
already  said  was  established  in  Portugal  as 
the  legitimate  successor  of  the  old  Templars, 
and  of  which  King  John  V.  was  at  that  time 
the  Grand  Master.  For  this  purpose  the 
Duke  of  Orleans  ordered  two  of  his  members  to 
proceed  to  Lisbon,  and  there  to  open  negotia- 
tions with  the  Order  of  Christ.  The  king 
caused  inquiries  to  be  made  of  Don  Luis 
de  Cunha,  his  ambassador  at  Paris,  upon 
whose  report  he  gave  orders  for  the  arrest 
of  the  two  French  Templars.  One  of  them 
escaped  to  Gibraltar;  but  the  other,  less  for- 
tunate, after  an  imprisonment  of  two  years, 
was  banished  to  Angola,  in  Africa,  where  he 
died. 

The  society,  however,  continued  secretly 
to  exist  for  many  years  in  France,  and  is  sup- 
posed by  some  to  have  been  the  same  which, 
in  1789,  was  known  by  the  name  of  the  Society 
d’Aloyau,  a title  which  might  be  translated 
into  English  as  the  “Society  of  the  Sirloin” — 
a name  much  more  appropriate  to  a club  of 
bons  vivants  than  to  an  association  of  knights. 
The  members  of  this  society  were  dispersed  at 
the  time  of  the  French  Revolution,  the  Duke 
of  Casse  Brissac,  who  was  massacred  at  Ver- 
sailles in  1792j  being  its  Grand  Master  at  the 
period  of  its  dispersion.  Thory  says  that  the 
members  of  this  association  claimed  to  be  the 
successors  of  the  Templars,  and  to  be  in  pos- 
session of  their  charters. 

A certain  Bro.  Ledru,  one  of  the  sons  of 
the  learned  Nicholas  Philip  Ledru,  was  the 
physician  of  Casse  Brissac.  On  the  death  of 
that  nobleman  and  the  sale  of  his  property, 
Ledru  purchased  a piece  of  furniture,  probably 
an  escritoire,  in  which  was  concealed  the  cele- 
brated Charter  of  Larmenius,  the  manuscript 
statutes  of  1705,  and  the  journal  of  proceed- 


*After having  disappeared  for  many  years, 
the  original  of  this  Charter  was  rediscovered 
and  purchased  by  Bro.  F.  J.  W.  Crowe^  of  Chi- 
chester, England,  who  thought  it  too  important 
and  valuable  to  remain  in  private  hands,  and 
it  is  now  in  the  possession  of  the  Great  Priory 
of  England.  A transcript  of  the  document, 
differing  slightly  from  that  given  above,  has 
been  published  by  Bro.  Crowe  in  Ars  Quatuor 
Coronatorum,  vol.  24.  [E.  L.  H.J 


ings  of  the  Order  of  the  Temple.  Clavel  says 
that  about  the  year  1804,  Ledru  showed  these 
articles  to  two  of  his  friends — de  Saintot  and 
Fabrd  Palaprat;  the  latter  of  whom  had  for- 
merly been  an  ecclesiastic.  The  sight  of 
these  documents  suggested  to  them  the  idea 
of  reviving  the  Order  of  the  Temple.  They 
proposed  to  constitute  Ledru  the  Grand  Mas- 
ter, but  he  refused  the  offer,  and  nominated 
Claudius  Matheus  Radix  de  Chevillon  for  the 
office,  who  would  accept  it  only  under  the  title 
of  Vicar;  and  he  is  inscribed  as  such  on  the 
list  attached  to  the  Charter  of  Larmenius,  his 
name  immediately  following  that  of  Casse 
Brissac,  who  is  recorded  as  the  last  Grand 
Master. 

These  four  restorers  of  the  Order  were  of 
opinion  that  it  would  be  most  expedient  to 
place  it  under  the  patronage  of  some  dis- 
tinguished personage;  and  while  making  the 
effort  to  carry  this  design  into  execution, 
Chevillon,  excusing  himself  from  further 
official  labor  on  account  of  his  advanced 
age,  proposed  that  Fabr4  Palaprat  should 
be  elected  Grand  Master,  but  for  one  year 
only,  and  with  the  understanding  that  he 
would  resign  the  dignity  as  soon  as  some 
notable  person  could  be  found  who  would  be 
willing  to  accept  it.  But  Fabr6,  having  once 
been  invested  with  the  Grand  Mastership, 
ever  afterward  refused  to  surrender  the  dig- 
nity. 

Among  the  persons  who  were  soon  after 
admitted  into  the  Order  were  Decourchant, 
a notary’s  clerk;  Leblond,  an  official  of  the 
imperial  library;  and  Arnal,  an  ironmonger, 
all  of  whom  were  entrusted  with  the  secret 
of  the  fraud,  and  at  once  engaged  in  the  con- 
struction of  what  have  since  been  desig- 
nated the  “Relics  of  the  Order.”  Of  these 
relics,  which  are  preserved  in  the  treasury  of 
the  Order  of  the  Temple  at  Paris,  an  inventory 
was  made  on  the  18th  day  of  May,  1810, 
being,  it  is  probable,  soon  after  their  con- 
struction. Dr.  Burnes,  who  was  a firm  be- 
liever in  the  legitimacy  of  the  Parisian  Order 
and  in  the  authenticity  of  its  archives,  has 
given  in  his  Sketch  of  the  History  of  the  Knights 
Templars  (App.,  p.  xii.)  a copy  of  this  inven- 
tory in  the  original  French.  Thory  gives  it 
also  in  his  Acta  Latomorum  (ii.,  143).  A brief 
synopsis  of  it  may  not  be  uninteresting.  The 
relics  consist  of  twelve  pieces — “a  round  doz- 
en”— and  are  as  follows: 

1.  The  Charter  of  Larmenius,  already 
described.  But  to  the  eighteen  signatures 
of  Grand  Masters  in  the  Charter,  which  was 
in  1705  in  possession  of  Philip,  Duke  of  Or- 
leans, are  added  six  more,  carrying  the  suc- 
cession on  from  the  last-named  to  Fabr6 
Palaprat,  who  attests  as  Grand  Master  in 
1804. 

2.  A volume  of  twenty-seven  paper  sheets, 
in  folio,  bound  in  crimson  velvet,  satin,  and 
gold,  containing  the  statutes  of  the  Order  in 
manuscript,  and  signed  “Philip.’’ 

3.  A small  copper  reliquary,  in  the  shape 
of  a Gothic  church,  containing  four  frag- 
ments of  burnt  bones,  wrapped  in  a piece 


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773 


of  linen.  These  are  said  to  have  been  taken 
from  the  funeral  pile  of  the  martyred  Tem- 
plars. 

4.  A sword,  said  to  be  one  which  belonged 
to  James  de  Molay. 

5.  A helmet,  supposed  to  have  been  that 
of  Guy,  Dauphin  of  Auvergne. 

6.  An  old  gilt  spur. 

7.  A bronze  patina,  in  the  interior  of  which 
is  engraved  an  extended  hand,  having  rhe 
ring  and  little  fingers  bent  in  upon  the  pa^, 
which  is  the  form  of  the  episcopal  benediction 
in  the  Roman  Church. 

8.  A pax  in  gilt  bronze,  containing  a rep- 
resentation of  St.  John,  under  a Gothic 
arch.  The  pax  is  a small  plate  of  gold, 
silver,  or  other  rich  material,  carried  round 
by  the  priest  to  communicate  the  “kiss  of 
peace.” 

9.  Three  Gothic  seals. 

10.  A tall  ivory  cross  and  three  miters, 
richly  ornamented. 

11.  The  beauseant,  in  white  linen,  with 
the  cross  of  the  Order. 

12.  The  war  standard  in  white  linen,  with 
four  black  rays. 

Of  these  “relics,”  Clavel,  who,  as  being 
on  the  spot,  may  be  supposed  to  know  some- 
thing of  the  truth,  tells  us  that  the  copper 
reliquary,  the  sword,  the  ivory  cross,  and 
the  three  miters  were  bought  by  Leblond 
from  an  old  iron  shop  in  the  market  of  St. 
Jean,  and  from  a maker  of  church  vestments 
in  the  suburbs  of  Paris,  while  the  helmet  was 
taken  by  Arnal  from  one  of  the  government 
armories. 

Francisco  Alvaro  da  Sylva  Freyre  de  Porto, 
a knight  of  the  Order  of  Christ,  and  a secret 
agent  of  John  VI.,  King  of  Portugal,  was  ad- 
mitted into  the  Order  in  1805,  and  continued 
a member  until  1815.  He  was  one  of  the 
few,  Clavel  says,  whom  Fabr6  and  the  other 
founders  admitted  into  their  full  confidence, 
and  in  1812  he  held  the  office  of  Grand  Mas- 
ter’s Secretary.  Fabr4  having  signified  to 
him  his  desire  to  be  recognized  as  the  suc- 
cessor of  James  de  Molay  by  the  Grand 
Master  of  the  Order  of  Christ,  Da  Sylva  sent 
a copy  of  the  Charter  of  Larmenius  to  John 
VI.,  who  was  then  in  Brazil;  but  the  request 
for  recognition  was  refused. 

The  Order  of  the  Temple,  which  had  thus 
been  ingeniously  organized  by  Fabr6  Pala- 
rat  and  his  colleagues,  began  now  to  assume 
igh  prerogatives  as  tne  only  representative 
of  Ancient  Templarism.  The  Grand  Master 
was  distinguished  by  the  sounding  titles  of 
“Most  Eminent  Highness,  Very  Great,  Pow- 
erful, and  Excellent  Prince,  and  Most  Serene 
Lord.”  The  whole  world  was  divided  into 
different  jurisdictions,  under  the  names  of 
provinces,  bailiwicks,  priories,  and  command- 
eries,  all  of  which  were  distributed  among  the 
members;  and  proofs  of  nobility  were  de- 
manded of  all  candidates;  but  if  they  were 
not  able  to  give  these  proofs,  they  were 
furnished  by  the  Grand  Master  with  the 
necessary  patents. 

The  ceremonies  of  initiation  were  divided 


into  three  houses,  again  subdivided  into  eight 
degrees,  and  were  as  follows: 

I.  House  of  Initiation. 

1.  Initiate.  This  is  the  Entered  Appren- 
tice’s Degree  of  Freemasonry. 

2.  Initiate  of  the  Interior.  This  is  the  Fel- 
low-Craft. 

3.  Adept.  This  is  the  Master  Mason. 

4.  Adept  of  the  East.  The  Elu  of  Fifteen 
of  the  Scottish  Rite. 

5.  Grand  Adept  of  the  Black  Eagle  of  St. 
John.  The  Elu  of  Nine  of  the  Scottish  Rite. 

II.  House  of  Postulance. 

6.  Postulant  of  the  Order.  The  Rose  Croix 
Degree. 

HI.  Council. 

7.  Esquire.  Merely  a preparation  for  the 
Eighth  Degree. 

8.  Knight,  or  Levite  of  the  Interior  Guard, 
The  Philosophical  Kadosh. 

At  first  the  members  of  the  Order  pro- 
fessed the  Roman  Catholic  religion,  and 
hence,  on  various  occasions,  Protestants  and 
Jews  were  denied  admission.  But  about  the 
year  1814,  the  Grand  Master  having  obtained 
possession  of  a manuscript  copy  of  a spurious 
Gospel  of  St.  John,  which  is  supposed  to  have 
been  forged  in  the  fifteenth  century,  and 
which  contradicted  in  many  particulars  the 
canonical  Gospel,  he  caused  it  to  be  adopted 
as  the  doctrine  of  the  Order;  and  thus,  as 
Clavel  says,  at  once  transformed  an  Order 
which  had  always  been  perfectly  orthodox 
into  a schismatic  sect.  Out  of  this  spurious 
Gospel  and  an  introduction  and  commentary 
called  the  “Levitikon,”  said  to  have  been 
written  by  Nicephorus,  a Greek  monk  of 
Athens,  F'abr6  and  his  colleagues  composed 
a liturgy,  and  estabhshed  a religious  sect  to 
which  they  gave  the  name  of  “Johannism.” 

The  consequence  of  this  change  of  relig- 
ious views  was  a schism  in  the  Order. 
The  orthodox  party,  however,  appears  to 
have  been  the  stronger;  and  after  the  others 
had  for  a short  time  exhibited  themselves 
as  soi-disant  priests  in  a Johannite  church 
which  they  erected,  and  in  which  they  pub- 
hcly  chanted  the  hturgy  which  they  had 
composed,  the  church  and  the  liturgy  were 
given  up,  and  they  retired  once  more  into 
the  secrecy  of  the  Order. 

Such  is  the  brief  history  of  the  rise  and 
progress  of  the  celebrated  Order  of  the 
Temple,  which  still  exists  at  Paris,  with, 
however,  a much  abridged  exercise,  if  not 
with  less  assumption  of  prerogative.  It 
still  claims  to  be  the  only  true  depository 
of  the  powers  and  privileges  of  the  ancient 
Order  of  Knights  Templar,  denouncing  all 
other  Templars  as  spurious,  and  its  Grand 
Master  proclaims  himself  the  legal  successor 
of  James  de  Molay;  with  how  much  truth 
the  narrative  already  given  will  enable  every 
reader  to  decide. 

The  question  of  the  legality  of  the  “Order 
of  the  Temple,”  as  the  only  true  body  of 
Knights  Templar  in  modern  days,  is  to  be 


774 


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settled  only  after  three  other  points  have  been 
determined:  First,  was  the  Charter  of  Lar- 
menius,  which  was  brought  for  the  first  time 
to  light  in  1705  by  the  Duke  of  Orleans,  an 
authentic  or  a forged  document?  Next, 
even  if  authentic,  was  the  story  that  Lar- 
menius  was  invested  with  the  Grand  Master- 
ship and  the  power  of  transmission  by  de 
Molay  a fact  or  a fable?  And,  lastly,  was  the 
power  exercised  by  Ledru,  in  reorganizing  the 
Order  in  1804,  assumed  by  himself  or  actually 
derived  from  Casse  Brissac,  the  previous 
Grand  Master?  There  are  many  other 
questions  of  subordinate  but  necessary  im- 
portance to  be  examined  and  settled  before 
we  can  consent  to  give  the  Order  of  the  Tem- 
ple the  high  and,  as  regards  Templarism,  the 
exclusive  position  that  it  claims. 

Temple,  Second.  The  Temple  built  by 
Zerubbabel  is  so  called.  See  Temple  of  Zerub- 
babel. 

Temple,  Sovereign  Commander  of  the. 

See  Sovereign  Commander  of  the  Temple. 

Temple,  Sovereign  of  the  Sovereigns 
Grand  Commander  of  the.  {Souverain 
des  Souverain  Grands  Commandeur  du  Tem- 
ple.) A degree  in  the  collection  of  Lemanceau 
and  Le  Page.  It  is  said  to  be  a part  of  the 
Order  of  Christ  or  Portuguese  Templarism. 

Temple,  Spiritual.  See  Spiritual  Temple. 

Temple,  Symbolism  of  the.  Of  all  the 
objects  which  constitute  the  Masonic  science 
of  symbohsm,  the  most  important,  the  most 
cherished  by  Masons,  and  by  far  the  most 
significant,  is  the  Temple  of  Jerusalem.  The 
spiritualizing  of  the  Temple  is  the  first,  the 
most  prominent,  and  the  most  pervading  of 
all  symbols  of  Freemasonry.  It  is  that  which 
most  emphatically  gives  it  its  religious  char- 
acter. Take  from  Freemasonry  its  depend- 
ence on  the  Temple;  leave  out  of  its  ritual  all 
reference  to  that  sacred  edifice,  and  to  the 
legends  and  traditions  connected  with  it,  and 
the  system  itseh  would  at  once  decay  and  die, 
or  at  best  remain  only  as  some  fossilized  bone, 
serving  merely  to  show  the  nature  of  the 
once  living  body  to  which  it  had  belonged. 

lemple  worship  is  in  itself  an  ancient  type 
of  the  religious  sentiment  in  its  progress 
toward  spiritual  elevation.  As  soon  as  a 
nation  emerged  out  of  Fetishism,  or  the  wor- 
ship of  visible  objects,  which  is  the  most  de- 
graded form  of  idolatry,  its  people  began  to 
establish  a priesthood,  and  to  erect  temples. 
The  Goths,  the  Celts,  the  Egyptians,  and  the 
Greeks,  however  much  they  may  have  dif- 
fered in  the  ritual,  and  in  the  objects  of  their 
polytheistic  worship,  were  all  in  the  possession 
of  priests  and  of  temples.  The  Jews,  com- 
plying with  this  law  of  our  religious  nature, 
first  constructed  their  tabernacle,  or  portable 
temple,  and  then,  when  time  and  opportunity 
permitted,  transferred  their  monotheistic  wor- 
ship to  that  more  permanent  edifice  which 
towered  in  all  its  magnificence  above  the  pin- 
nacle of  Mount  Moriah.  The  mosque  of  the 
Mohammedan  and  the  church  or  chapel  of  the 
Christian  is  but  an  embodiment  of  the  same 
idea  of  temple  worship  in  a simpler  form. 


The  adaptation,  therefore,  of  the  Temple 
of  Jerusalem  to  a science  of  symbolism,  would 
be  an  easy  task  to  the  mind  of  those  Jews  and 
Tyrians  who  were  engaged  in  its  construc- 
tion. Doubtless,  at  its  original  conception, 
the  idea  of  this  temple  symbolism  was  rude 
and  unembellished.  It  was  to  be  perfected 
and  polished  only  by  future  aggregations  of 
succeeding  intellects.  And  yet  no  Biblical 
nor  Masonic  scholar  will  venture  to  deny  that 
there  was,  in  the  mode  of  building  and  in  all 
the  circumstances  connected  with  the  con- 
struction of  King  Solomon’s  Temple,  an  ap- 
parent design  to  establish  a foundation  for 
symbolism. 

The  Freemasons  have,  at  all  events^  seized 
with  avidity  the  idea  of  representing  in  their 
symbolic  language  the  interior  and  spiritual 
man  by  a material  temple.  They  have  the 
doctrine  of  the  great  Apostle  of  the  Gentiles, 
who  has  said,  “Know  ye  are  the  temple  of 
God,  and  that  the  spirit  of  God  dwelleth 
in  you.”  The  great  body  of  the  Masonic 
Craft,  looking  only  to  this  first  Temple  erected 
by  the  wisdom  of  King  Solomon,  make  it  the 
symbol  of  life;  and  as  the  great  object  of 
Masonry  is  the  search  after  truth,  they  are 
directed  to  build  up  this  temple  as  a fitting 
receptacle  for  truth  when  found,  a place 
where  it  may  dwell,  just  as  the  ancient  Jews 
built  up  their  great  Temple  as  a dwelling- 
place  for  Him  who  is  the  author  of  all  truth. 

To  the  Master  Mason,  this  Temple  of 
Solomon  is  truly  the  symbol  of  human  life; 
for,  like  life,  it  was  to  have  its  end.  For  four 
centuries  it  glittered  on  the  hills  of  Jerusalem 
in  all  its  gorgeous  magnificence;  now,  under 
some  pious  descendant  of  the  wise  King  of 
Israel,  the  spot  from  whose  altars  arose  the 
burnt-offerings  to  a living  God,  and  now 
polluted  by  some  recreant  monarch  of  Judah 
to  the  service  of  Baal;  until  at  length  it  re- 
ceived the  Divine  punishment  through  the 
mighty  King  of  Babylon,  and,  having  been 
despoiled  of  all  its  treasures,  was  burnt  to  the 
ground,  so  that  nothing  was  left  of  all  its 
splendor  but  a smoldering  heap  of  ashes. 
Variable  in  its  purposes,  evanescent  in  its 
existence,  now  a gorgeous  pile  of  architectural 
beauty,  and  anon  a ruin  over  which  the  re- 
sistless power  of  fire  has  passed,  it  becomes  a 
fit  symbol  of  human  life  occupied  in  the  search 
after  Divine  truth,  which  is  nowhere  to  be 
found;  now  sinning  and  now  repentant;  now 
vigorous  with  health  and  strength,  and  anon 
a senseless  and  decaying  corpse. 

Such  is  the  symbolism  of  the  first  Temple, 
that  of  Solomon,  as  familiar  to  the  class  of 
Master  Masons.  But  there  is  a second  and 
higher  class  of  the  Fraternity,  the  Masons  of 
the  Royal  Arch,  by  whom  this  temple  sym- 
bolism is  still  further  developed.  _ 

This  second  class,  leaving  their  early  sym- 
bolism and  looking  beyond  this  Temple  of 
Solomon,  find  in  Scriptural  history  another 
Temple,  which,  years  after  the  destruction 
of  the  first  one,  was  erected  upon  its  ruins; 
and  they  have  selected  the  second  Temple, 
the  Temple  of  Zerubbabel,  as  their  prominent 


TEMPLE 


TENT 


775 


symbol.  And  as  the  first  class  of  Masons 
find  in  their  Temple  the  symbol  of  mortal  life, 
limited  and  perishable,  they,  on  the  contrary, 
see  in  this  second  Temple,  built  upon  the 
foundations  of  the  first,  a symbol  of  life  eter- 
nal, where  the  lost  truth  shall  be  found,  where 
new  incense  shall  arise  from  a new  altar,  and 
whose  perpetuity]  their  great  Master  had 
promised  when,  in  the  very  spirit  of  sym- 
bolism, he  exclaimed,  “Destroy  this  temple, 
and  in  three  days  I will  raise  it  up.” 

And  so  to  these  two  classes  or  Orders  of 
Masons  the  symbolism  of  the  Temple  pre- 
sents itself  in  a connected  and  continuous 
form.  To  the  Master  Mason,  the  Temple 
of  Solomon  is  the  symbol  of  this  life;  to  the 
Royal  Arch  Mason,  the  Temple  of  Zerub- 
babel  is  the  symbol  of  the  future  life.  To  the 
former,  his  Temple  is  the  symbol  of  the  search 
for  truth;  to  the  latter,  his  is  the  symbol  of  the 
discovery  of  truth;  and  thus  the  circle  is 
completed  and  the  system  made  perfect. 

Temple,  Workmen  at  the.  See  Work- 
men at  the  Temple. 

Templler.  The  title  of  a Knights  Tem- 
plar in  French.  The  expression  “Cheva- 
lier Templier”  is  scarcely  ever  used  by 
French  writers. 

Templum  Hierosolymse.  Latin  for  the 
Temple  of  Jerusalem.  It  is  supposed  by 
some  to  be  a phrase  concealed  under  the 
monogram  of  the  Triple  Tau,  which  see. 

Ten.  Ten  cannot  be  considered  as  a 
sacred  number  in  Masonry.  But  by  the 
Pythagoreans  it  was  honored  as  a symbol 
of  the  perfection  and  consummation  of  all 
things.  It  was  constituted  of  the  monad 
and  duad,  the  active  and  passive  principles, 
the  triad  or  their  result,  and  the  quaternior  or 
first  square,  and  hence  they  referred  it  to 
their  sacred  tetractys.  ^ They  said  that  ten 
contained  all  the  relations  of  numbers  and 
harmony.  (See  Tetractys.) 

Ten  Expressions.  Using,  as  do  the 
Rabbis,  the  expression,  “In  the  beginning 
God  created  the  heaven  and  the  earth,”  as 
one,  we  find  nine  other  expressions  in  the 
first  chapter  of  Genesis  in  which  “God  said”; 
thus  making  ten  expressions  by  which  the 
world  was  created.  There  were  ten  genera- 
tions from  Adam  to  Noah,  to  show  that  God 
was  long-suffering  before  he’  deluged  the 
earth.  For  a similar  reason,  says  the  Talmud, 
there  were  ten  generations  from  Noah  to 
Abraham,  until  the  latter  “took  the  reward  of 
them  all.”  Abraham  was  proved  with  ten 
trials.  Ten  miracles  were  wrought  for  the 
children  of  Israel  in  Egypt,  and  ten  at  the 
Red  Sea.  Ten  plagues  afflicted  the  Egyptians 
in  Egypt,  and  ten  at  the  Red  Sea.  And  ten 
miracles  were  wrought  in  the  Holy  Temple. 
(See  Ten.) 

Tengu.  A significant  word  in  the  high 
degrees  of  the  Scottish  Rite.  The  original 
old  French  rituals  explain  it,  and  say  that  it 
and  the  two  other  words  that  accompany  are 
formed  out  of  the  initials  of  the  words  of  a 
particular  sentence  which  has  reference  to  the 
“Sacred  treasure”  of  Masonry. 


Tennessee.  Until  the  end  of  the  year 
1813,  the  State  of  Tennessee  constituted  a 
part  of  the  Masonic  jurisdiction  of  North 
Carolina,  and  the  Lodges  were  held  under  war- 
rants issuing  from  the  Grand  Lodge  ot  “ North 
Carolina  and  Tennessee,”  with  the  exception 
of  one  Lodge  in  Davidson  County,  which  de- 
rived its  Charter  from  the  Grand  Lodge  of 
Kentucky.  In  December,  1811,  a conven- 
tion was  held  at  Knoxville,  when  an  address 
was  directed  to  the  Grand  Lodge  of  North 
Carolina,  soliciting  its  assent  to  the  severance 
of  the  Masonic  jurisdiction  and  the  establish- 
ment of  an  independent  Grand  Lodge.  In 
October,  1813,  this  consent  was  granted,  and 
a convention  of  the  Lodges  was  ordered  by 
the  Grand  Master  to  assemble  at  Knoxville 
on  December  27,  1813,  that  the  Grand  Lodge 
of  Tennessee  might  be  legally  constituted. 
Delegates  from  eight  Lodges  accordingly 
assembled  on  that  day  at  Knoxville,  and  a 
convention  was  duly  organized.  A deed  of 
relinquishment  from  the  Grand  Lodge  of 
North  Carolina  was  read.  By  this  instru- 
ment the  Grand  Lodge  of  North  Carolina 
rehnquished  all  authority  and  jurisdiction 
over  the  several  Lodges  in  the  State  of  Ten- 
nessee, and  assented  to  the  erection  of  an 
independent  Grand  Lodge.  A Constitution 
was  accordingly  adopted  and  the  Grand 
Lodge  of  Tennessee  organized,  Thomas  Clai- 
borne being  elected  Grand  M aster. 

The  first  Royal  Arch  Chapters  in  Tennessee 
were  instituted  by  the  General  Grand  Chap- 
ter, and  the  Grand  Chapter  of  Tennessee  was 
organized  in  1826. 

The  Grand  Council  of  Royal  and  Select 
Masters  was  established  October  13,  1847. 

The  Grand  Commandery  of  Tennessee  was 
organized  October  12,  1859. 

There  are  in  the  State  a few  bodies  of  the 
Ancient  and  Accepted  Scottish  Rite,  which 
derive  their  Charters  from  the  Supreme 
Council  for  the  Southern  Jurisdiction. 

Tensio-Dai-Sin.  A deity  held  in  adora- 
tion by  the  Japanese;  the  zodiacal  sun,  with 
its  twelve  constellations,  as  the  representa- 
tive of  the  god  ana  his  twelve  apostles.  This 
omnific  being,  like  the  zodiacal  light,  of  trian- 
gular form,  seen  only  in  the  evening  after  twi- 
light and  in  the  morning  before  dawn,  and 
whose  nature  is  unknown,  is  possessed  of  in- 
effable attributes,  inexpressible  and  unutter- 
able, with  a supreme  power  to  overcome 
eruptions  of  nature  and  the  elements.  Like 
unto  Masonry,  there  are  four  periods  of  fes- 
tival, to  wit,  in  the  third,  fifth,  seventh,  and 
ninth  of  the  third,  fifth,  seventh,  and  ninth 
months.  The  initiates  are  called  Jammabos, 
and  wear  aurora-colored  robes,  like  unto  the 
light  of  the  dawn  of  day. 

Tent.  The  tent,  which  constitutes  a part 
of  the  paraphernalia  or  furniture  of  a Com- 
mandery of  Knights  Templar,  is  not  only  in- 
tended for  a practical  use,  but  also  has  a sym- 
bolic meaning.  The  Order  of  the  Templars 
was  instituted  for  the  protection  of  Christian 
pil^ims  who  were  visiting  the  sepulcher  of 
their  Lord.  The  Hospitalers  might  remain 


776 


TENURE 


TERRASSON 


in  the  city  and  fulfil  their  vows  by  attendance 
on  the  sick,  but  the  Templar  must  away  to 
the  plains,  the  hills,  and  the  desert,  there,  in 
his  lonely  tent,  to  watch  the  wily  Saracen,  and 
to  await  the  toilsome  pilgrim,  to  whom  he 
might  offer  the  crust  of  bread  and  the  draft 
of  water,  and  instruct  him^  in  his  way,  and 
warn  him  of  danger,  and  give  him  words  of 
good  cheer.  Often  in  the  early  history  of  the 
Order,  before  luxury  and  wealth  and  vice  had 
impaired  its  purity,  must  these  meetings  of 
the  toilsome  pilgrim,  on  his  way  to  the  holy 
shrine,  with  the  valiant  Knight  who  stood  by 
his  tent  door  on  the  roadside,  have  occurred. 
And  it  is  just  such  events  as  these  that  are 
commemorated  in  the  tent  scenes  of  the 
Templar  ritual. 

Tenure  of  Office.  All  offices  in  the  bodies 
of  the  York  and  American  Rites  are  held  by 
annual  election  or  appointment.  But  the 
holder  of  an  office  does  not  become  functus 
officii  by  the  election  of  his  successor;  he 
retains  the  office  until  that  successor  has 
been  installed.  This  is  technically  called 
‘‘holding  over.”  It  is  not  election  only, 
but  election  and  installation  that  give  pos- 
session of  an  office  in  Masonry.  If  a new 
Master,  having  been  elected,  should,  after 
the  election  and  installation  of  the  other 
officers  of  the  Lodge,  refuse  to  be  installed, 
the  old  Master  would  “hold  over,”  or  re- 
tain the  office  until  the  next  annual  election. 
The  oath  of  office  of  every  officer  is  that  he 
will  perform  the  duties  of  the  office  for  twelve 
months,  and  until  his  successor  shall  have  been 
installed.  In  France,  in  the  last  century, 
Warrants  of  Constitution  were  granted  to 
certain  Masters  who  held  the  office  for  life, 
and  were  thence  called  “Maitres  inamov- 
ibles,”  or  immovable  Masters.  They  con- 
sidered the  Lodges  committed  to  their  care 
as  their  personal  property,  and  governed 
them  despotically,  according  to  their  own 
caprices.  But  in  1772  this  class  of  Masters 
had  become  so  unpopular,  that  the  Grand 
Lodge  removed  them,  and  made  the  tenure 
of  office  the  same  as  it  was  in  England. 

In  the  Ancient  and  Accepted  Scottish  Rite 
the  officers  of  a Supreme  Council  hold  their 
offices,  under  the  Constitutions  of  1786,  for 
life.  In  the  subordinate  bodies  of  the  Rite, 
the  elections  are  held  annually  or  triennial!  y. 
This  is  also  the  rule  in  the  Supreme  Council 
of  the  Northern  Jurisdiction,  which  has  aban- 
doned the  law  of  perpetual  tenure.  The 
Supreme  Council  elects  its  members  independ- 
ently of  the  Consistories  and  is  thereby  self- 
perpetuating. 

Tercy.  One  of  the  nine  Elus  recorded 
in  the  high  degrees  as  having  been  sent  out 
by  Solomon  to  make  the  search  which  is  re- 
ferred to  in  the  Master’s  legend.  The  name 
was  invented,  with  some  allusion,  not  now 
explicable,  to  the  political  incidents  of  Stuart 
Masons.  The  name  is  probably  an  anagram 
or  corruption  of  some  friend  of  the  house  of 
Stuart.  (See  Anagram.) 

Terminus.^  The  god  of  landmarks,  whose 
worship  was  introduced  among  the  Romans 


by  Numa.  The  god  was  represented  by  a 
cubical  stone.  Of  all  the  gods.  Terminus  was 
the  only  one  who,  when  the  new  Capitol  was 
building,  refused  to  remove  his  altar.  Hence 
Ovid  {Fasti,  ii.,  673)  addressed  him  thus: 
“O  Terminus,  no  inconstancy  was  permitted 
thee;  in  whatever  situation  thou  hast  been 
placed,  there  abide,  and  do  not  yield  one  jot 
to  any  neighbor  asking  thee.”  The  Masons 
pay  the  same  reverence  to  their  landmarks 
that  the  Romans  did  to  their  god  Terminus. 

Ternary  Allusions.  Some  of  the  well- 
considered  and  beautiful  thoughts  of  Rev. 
George  Oliver  on  Ternary  Allusions  as  appli- 
cable to  the  construction  of  the  Temple  services 
of  Solomon  are  the  three  principal  religious 
festivals — the  Feast  of  Passover,  of  Pentecost, 
and  of  Tabernacles.  The  Camp  was  three- 
fold. The  Tabernacle,  with  its  precinct,  was 
called  “The  Camp  of  the  Divine  Majesty”; 
the  next,  “The  Camp  of  Levi,  or  little  host 
of  the  Lord”;  and  the  largest,  “The  Camp  of 
Israel,  or  the  great  host.”  The  tribes  were 
marshaled  in  subdivisions  of  three,  each 
being  designate  by  a banner  containing  one 
of  the  cherubic  forms  of  the  Deity.  The 
Temple,  in  like  manner,  had  three  divisions 
and  three  symbolical  references — ^historical, 
mystical,  and  moral.  The  golden  candlestick 
had  twice  three  branches,  each  containing 
three  bowls,  knobs,  and  flowers.  In  the 
Sanctuary  were  three  sacred  utensils — the 
candlestick,  the  table  of  shewbread,  and  the 
altar  of  incense;  and  three  hallowed  articles 
were  deposited  in  the  Ark  of  the  Covenant — 
the  tables  of  the  law,  the  rod  of  Aaron,  and 
the  pot  of  manna.  _ There  were  three  orders 
of  priests  and  Levites,  and  the  High  Priest 
was  distinguished  by  a triple  crown. 

Three  allusions  may  be  observed  through 
the  whole  of  Jewish  history.  Thus,  Elijah 
raised  the  widow’s  son  by  stretching  him- 
self upon  the  child  three  times.  Samaria 
sustained  a siege  of  three  years.  Some  of 
the  kings  of  Israel  and  Judah  reigned  three 
years,  some  three  months,  some  three  days. 
Rehoboam  served  God  three  years  before  he 
apostated.  The  Jews  fasted  three  days  and 
three  nights,  by  command  of  Esther,  before 
their  triumph  over  Haman.  Their  sacred 
writings  had  three  grand  divisions — the  law, 
the  prophets,  and  the  psalms. 

In  the  Masonic  system  there  were  three 
Temples — those  of  Solomon,  Zerubbabel, 
and  Herod.  The  Jews  speak  of  two  that 
have  been,  and  believe  in  one,  as  described 
by  Ezekiel  the  Prophet,  yet  to  come.  The 
Rabbis  say:  “The  third  Temple  we  hope  and 
look  for.”  (See  Three.) 

[C.  T.  McClenachan.] 

Terrasson,  the  Ahbe  Jean.  The  Abb4 
Terrasson  was  born  at  Lyons,  in  France,  in 
1670.  He  was  educated  by  the  congregation 
of  the  Oratory,  of  which  his  brother  Andr6 
was  a priest,  but  eventually  abandoned  it, 
which  gave  so  much  offense  to  his  father, 
that  he  left  him  by  his  will  only  a very 
moderate  income.  The  Abb6  obtained  a 
chair  in  the  Academy  of  Sciences  in  1707, 


TERRIBLE 


TESSELLATED 


777 


and  a professorship  in  the  Royal  College 
in  1724,  which  position  he  occupied  until 
his  death  in  1750.  He  was  the  author  of  a 
Critical  Dissertation  on  the  Iliad  of  Homer, 
a translation  of  Diodorus  Siculus,  and  several 
other  classical  and  philosophical  works.  But 
the  v/ork  most  interesting  to  the  Masonic 
scholar  is  his  Sethos,  histoire  ou  vie  tir6e  des 
monumens  anecdotes  de  Vancienne  Egypt, 
published  at  Paris  in  1731.  This  work 
excited  on  its  appearance  so  much  attention 
in  the  literary  world,  that  it  was  translated 
into  the  German  and  English  languages  under 
the  respective  titles  of;  1.  Ahris  der  wahren 
Helden-Tugend,  oder  Lehensgeschichte  des 
Sethos;  translated  by  Chro.  Gli.  Wendt,  Ham- 
burg, 1732.  2.  Geschichte  des  Konigs  Sethos; 
translated  by  Matth.  Claudius,  Breslau, 
1777;  and  3.  The  Life  of  Sethos,  taken  from 
private  Memoirs  of  the  ancient  Egyptians; 
translated  from  a Greek  MS.  into  French,  and 
now  done  into  English,  by  M.  Lediard,  London, 
1732. 

In  this  romance  he  has  given  an  account 
of  the  initiaption  of  his  hero,  Sethos,  an 
Egyptian  prince,  into  the  Egyptian  inys- 
teries.  We  must  not,  however,  be  led  into 
the  error,  into  which  Kloss  says  that  the 
Masonic  Fraternity  feU  on  its  fost  appear- 
ance, that  this  account  is  a well-proved, 
historical  narrative.  Much  as  we  know 
of  the  Egyptian  mysteries,  compared  with 
our  knowledge  of  the  Grecian  or  the  Asi- 
atic, we  have  no  sufficient  documents  from 
which  to  obtain  the  consecutive  and  minute 
detail  which  the  Abb6  Terrasson  has  con- 
structed. It  is  hke  Ramsay’s  Travels  of 
Cyrus,  to  which  it  has  been  compared — a 
romance  rather  than  a history;  but  it  stiU 
contains  so  many  scintillations  of  truth,  so 
much  of  the  substantials  of  fact  amid  the 
ornaments  of  fiction,  that  it  cannot  but 
prove  instructive  as  well  as  amusing.  We 
have  in  it  the  outlines  of  an  initiation  into 
the  Egyptian  mysteries  such  as  the  learned 
Abb6  could  derive  from  the  documents  and 
monuments  to  which  he  was  able  to  apply, 
with  many  lacunce  which  he  has  filled  up 
from  his  own  inventive  and  poetic  genius. 

Terrible  Brother.  French,  Frere  terrible. 
An  officer  in  the  French  Rite,  who  in  an 
initiation  conducts  the  candidate,  and  in  this 
respect  performs  the  duty  of  a Senior  Deacon 
in  the  York  Rite. 

Territorial  Jurisdiction.  It  has  now  be- 
come the  settled  principle  of,  at  least,  Ameri- 
can Masonic  law,  that  Masonic  and  political 
jurisdiction  should  be  coterminous,  that 
is,  that  the  boundaries  which  circumscribe 
the  territorial  jurisdiction  of  a Grand  Lodge 
should  be  the  same  as  those  which  define 
the  political  limits  of  the  State  in  which  it 
exists.  And  so  it  follows  that  if  a State 
should  change  its  political  boundaries,  the 
Masonic  boundaries  of  the  Grand  Lodge 
should  change  with  it.  Thus,  if  a State  should 
diminish  its  extent  by  the  cession  of  any  part 
of  its  territory  to  an  adjoining  State,  the 
Lodges  situat^  within  the  ceded  territory 


would  pass  over  to  the  jurisdiction  of  the 
Grand  Lodge  of  the  State  to  which  that 
territory  had  been  ceded. 

Tessellated.  From  the  Latin  tessella,  a 
little  square  stone.  Checkered,  formed  in 
little  squares  of  Mosaic  work.  Applied  in 
Masonry  to  the  Mosaic  pavement  of  the 
Temple,  and  to  the  border  which  surrounds 
the  tracing-board,  probably  incorrectly  in 
the  latter  instance.  (See  Tessellated  Border.) 

Tessellated  Border.  Browne  says  in 
his  Master  Key,  which  is  supposed  to  present 
the  general  form  of  the  Prestonian  lectures, 
that  the  ornaments  of  a Lodge  are  the  Mosaic 
Pavement,  the  Blazing  Star,  and  the  Tessel- 
lated Border;  and  he  defines  the  Tessellated 
Border  to  be  “the  skirt-work  round  the 
Lodge.”  Webb,  in  his  lectures,  teaches 
that  the  ornaments  of  a Lodge  are  the  Mosaic 
pavement,  the  indented  tessd,  and  the  blazing 
star;  and  he  defines  the  indented  tessel  to  be 
that  “beautifully  tessellated  border  or  skirting 
which  surrounded  the  ground-floor  of  King 
Solomon’s  Temple.”  The  French  call  it  “la 
houpe  dentel5e,”  which  is  literally  the  in- 
dented tessel;  and  they  describe  it  as  “a  cord 
forming  true-lovers’  knots,  which  surrounds 
the  tracing-board.”  The  Germans  call  it 
“die  Schnur  von  starken  Faden,”  or  the 
cord  of  strong  threads,  and  define  it  as  a border 
surrounding  the  tracing-board  of  an  Entered 
Apprentice,  consisting  of  a cord  tied  in  lovers’ 
knots,  with  two  tassels  attached  to  the  ends. 

The  idea  prevalent  in  America,  and  de- 
rived from  a misapprehension  of  the  plate 
in  the  Monitor  of  Cross,  that  the  tessellated 
border  was  a decorated  part  of  the  Mosaic 
pavement,  and  made  like  it  of  little  square 
stones,  does  not  seem  to  be  supported  by 
these  definitions.  They  aU  indicate  that 
the  tessellated  border  was  a cord.  The  in- 
terpretation of  its  symbolic  meaning  still 
further  sustains  this  idea.  Browne  says 
“it  alludes  to  that  kind  care  of  Providence 
which  so  cheerfully  surrounds  and  keeps 
us  within  its  protection  whilst  we  justly 
and  uprightly  govern  onr  lives  and  actions 
by  the  four  cardinal  virtues  in  divinity, 
namely,  temperance,  fortitude,  prudence, 
and  justice.”  This  last  allusion  is  to  the 
four  tassels  attached  to  the  cord.  (See 
Tassels.) 

Webb  says  that  it  is  “emblematic  of 
those  blessings  and  comforts  which  sur- 
round us,  and  which  we  hope  to  obtain  by 
a faithful  reliance  on  Divine  Providence.” 

The  French  ritual  says  that  it  is  intended 
“to  teach  the  Mason  that  the  society  of 
which  he  constitutes  a part  surrounds  the 
earth,  and  that  distance,  so  far  from  relax- 
ing the  bonds  which  unite  the  members  to 
each  other,  ought  to  draw  them  closer.” 

Penning  says  lhat  it  symbolizes  the  fra- 
ternal bond  by  which  all  Masons  are  united. 

But  Gadicke  is  more  precise.  He  defines 
it  as  “the  universal  bond  by  which  everv 
Mason  ought  to  be  united  to  his  brethren,” 
and  he  says  that  “it  should  consist  of  sixty 
threads  or  yarns,  because,  according  to  the 


778 


TESSELLATED 


TESTS 


ancient  statutes,  no  Lodge  was  allowed  to 
have  above  sixty  members. 

Oliver  {Landm.,  i.,  174)  says  “the  Tracing- 
Board  is  surrounded  by  an  indented  or  tes- 
sellated border  ...  at  the  four  angles  ap- 
pear as  many  tassels.”  But  in  the  old 
English  tracing-boards  the  two  lower  tassels 
are  often  omitted.  They  are,  however, 
generally  found  in  the  French.  Lenning, 
speaking,  I suppose,  for  the  German,  assigns 
to  them  but  two.  Four  tassels  are,  however, 
necessary  to  complete  the  symbolism,  which 
is  said  to  be  that  of  the  four  cardinal  virtues. 
The  tessellated,  more  properly,  therefore, 
the  tassellated,  border  consists  of  a cord 
intertwined  with  knots,  to  each  end  of  which 
is  appended  a tassel.  It  surrounds  the 
border  of  the  tracing-board,  and  appears  at 
the  top  in  the  following  form: 


There  is,  however,  in  these  old  tracing- 
boards  another  border,  which  surrounds  the 
entire  picture  with  lines,  as  in  the  following 
figm-e: 


This  indented  border,  which  was  made  to 
represent  a cord  of  black  and  white  threads, 
was,  I think,  in  time  mistaken  for  tessellcB,  or 
little  stones;  an  error  probably  originating 
in  confounding  it  with  the  tessellated  pave- 
ment, which  was  another  one  of  the  orna- 
ments of  the  Lodge. 

We  find  that  we  have  for  this  symbol  five 
different  names:  in  English,  the  indented 
tarsel,  the  indented  tassd,  the  indented  tes- 
sel,  the  tassellated  border,  and  the  tessellated 
border;  in  French,  the  houpe  dentelee,  or 
indented  tessel;  and  in  German,  the  Schnur 
von  starken  Faden,  or  the  cord  of  strong 
threads. 

The  question  what  is  the  true  tessellated 
border  would  not  be  a difficult  one  to  answer, 
if  it  were  not  for  the  variety  of  names  given 
to  it  in  the  English  rituals.  We  know  by 
tradition,  and  by  engravings  that  have 
been  preserved,  that  during  the  ceremonies 
of  initiation  in  the  early  part  of  the  last 
century  the  symbols  of  the  Order  were 
marked  out  in  chalk  on  the  floor,  and  that 
this  picture  was  encircled  by  a waving  cord. 
This  cord  was  ornamented  with  tassels, 
and  formerly  a border  to  the  tracing  on  the 
floor  was  called  the  indented  tassel,  the  cord 
and  the  tufts  attached  to  it  being  the  tassel, 
which,  being  by  its  wavy  direction  partly  in 
and  partly  outside  of  the  picture,  was  said 
to  be  indented.  This  indented  tassel  was 
subsequently  corrupted  by  illiterate  Masons 


into  indented  tarsel,  the  appellation  met  ’with 
in  some  of  the  early  catechisms. 

Afterward,  looking  to  its  decoration  with 
tassels  and  to  its  position  as  a border  to  the 
tracing-board,  it  was  called  the  tassellated 
border.  In  time  the  picture  on  the  floor 
was  transferred  to  a permanent  tracing- 
board,  and  then  the  tassels  were  preserved 
at  the  top,  and  the  rest  of  the  cord  was  repre- 
sented around  the  board  in  the  form  of 
white  and  black  angular  spaces.  These 
were  mistaken  for  little  stones,  and  the  tas- 
sellated border  was  called,  by  a natural  cor- 
ruption, the  tessellated  border.  Many  years 
ago,  when  I first  met  with  the  idea  of  this  cor- 
ruption from  tassellated  to  tessellated,  which 
was  suggested  to  Dr.  Oliver  by  “a  learned 
Scottish  Mason,”  whose  name  he  does  not 
give,  I was  inclined  to  doubt  its  correct- 
ness. Subsequent  investigations  have  led 
me  to  change  that  opinion.  I think  that  I 
can  readily  trace  the  gradual  steps  of  cor- 
ruption and  change  from  the  original  name 
indented  tassel,  which  the  early  French  Ma- 
sons had  literally  translated  by  houpe  den- 
telee, to  indented  tarsel,  and  sometimes,  ac- 
cording to  Oliver,  to  indented  trasel;  then  to 
tassellated  border,  and,  finally,  to  tessellated 
border,  the  name  which  it  now  bears. 

The  form  and  the  meaning  of  the  symbol 
are  now  apparent.  The  tessellated  border, 
as  it  is  called,  is  a cord,  decorated  with 
tassels,  which  surrounds  the  tracing-board 
of  an  Entered  Apprentice,  the  said  tracing- 
board  being  a representation  of  the  Lodge, 
and  it  symbolizes  the  bond  of  love — the 
mystic  tie — which  binds  the  Craft  whereso- 
ever dispersed  into  one  band  of  brother- 
hood. 

Tessel,  Indented.  See  Tessellated  Border. 

Tessera  Hospitalis.  Latin.  Literally, 
“the  token  of  the  guest,”  or  “the  hospitable 
die.”  It  was  a custom  among  the  ancients, 
that  when  two  persons  formed  an  alliance 
of  friendship,  they  took  a small  piece  of 
bone,  ivory,  stone,  or  even  wood,  which  they 
divided  into  two  parts,  each  one  inscrib- 
ing his  name  upon  his  half.  They  then  made 
an  exchange  of  the  pieces,  each  promising 
to  retain  the  part  entrusted  to  him  as  a per- 
petual token  of  the  covenant  into  which  they 
had  entered,  of  which  its  production  at  any 
future  time  would  be  a proof  and  a reminder. 
(See  the  subject  more  fully  treated  in  the 
article  Mark.) 

Testimony.  In  Masonic  trials  the  testi- 
mony of  witnesses  is  taken  in  two  ways — that 
of  profanes  by  affidavit,  and  that  of  Masons 
on  their  Masonic  obligation. 

Tests.  Test  questions,  to  which  the  con- 
ventional answers  would  prove  the  Masonic 
character  of  the  person  interrogated,  were 
in  very  common  use  in  the  last  century  in 
England.  They  were  not,  it  is  true,  enjoined 
by  authority,  but  were  conventionally  used 
to  such  an  extent  that  every  Mason  was  sup- 
posed to  be  acquainted  with  them.  They 
are  now  obsolete;  but  not  very  long  ago  such 
“catch  questions”  as  “Wheire  does  the 


TESTS 


TESTS 


779 


Master  hang  his  hat?”  and  a few  others, 
equally  trivial,  were  in  use. 

Oliver  gives  {Golden  Remains,  iv.,  14)  the 
following  as  the  tests  in  use  in  the  early 
part  of  the  last  century.  They  were  intro- 
duced by  Desaguliers  and  Anderson  at  the 
revival  in  1717.  Some  of  them,  however, 
were  of  a higher  character,  being  taken 
from  the  catechism  or  lecture  then  in  use 
as  a part  of  the  instructions  of  the  Entered 
Apprentice. 

What  is  the  place  of  the  Senior  Entered 
Apprentice? 

What  are  the  fixed  lights? 

How  ought  the  Master  to  be  served? 

What  is  the  punishment  of  a cowan? 

What  is  the  bone  box? 

How  is  it  said  to  be  opened  only  with 
ivory  keys? 

By  what  is  the  key  suspended? 

What  is  the  clothing  of  a Mason? 

What  is  the  brand? 

How  high  was  the  door  of  the  middle 
chamber? 

What  does  this  stone  smell  of? 

The  name  of  an  Entered  Apprentice? 

The  name  of  a Fellow-Craft? 

The  name  of  Master  Mason? 

In  the  year  1730,  Martin  Clare  having, 
by  order  of  the  Grand  Lodge,  remodeled 
the  lectures,  he  abolished  the  old  tests  and 
introduced  the  following  new  ones: 

Whence  came  you? 

Who  brought  you  here? 

What  recommendation  do  you  bring? 

Do  you  know  the  secrets  of  Masonry? 

Where  do  you  keep  them? 

Have  you  the  key? 

Where  is  it  deposited? 

When  you  were  made  a Mason,  what  did 
you  consider  most  desirable? 

What  is  the  name  of  your  Lodge? 

Where  is  it  situated? 

What  is  its  foundation? 

How  did  you  enter  the  Temple  of  Solomon? 

How  many  windows  did  you  see  there? 

What  is  the  duty  of  the  youngest  appren- 
tice? 

Have  you  ever  worked  as  a Mason? 

What  did  you  work  with? 

Salute  me  as  a Mason. 

Ten  years  afterward  Clare’s  tests  were 
superseded  by  a new  series  of  “examina- 
tion questions,”  which  were  promulgated 
by  Dr.  Manningham,  and  very  generally 
adopted.  They  are  as  follows: 

Where  were  you  made  a Mason? 

What  did  you  learn  there? 

How  do  you  hope  to  be  rewarded? 

What  access  have  you  to  that  Grand 
Lodge? 

How  many  steps? 

What  are  their  names? 

How  many  qualifications  are  required  in  a 
Mason? 

What  is  the  standard  of  a Mason’s  faith? 

What  is  the  standard  of  his  actions? 

^ Can  you  name  the  peculiar  characteris- 
tics of  a Mason’s  Lodge? 


What  is  the  interior  composed  of? 

Why  are  we  termed  brethren? 

By  what  badge  is  a Mason  distinguished? 

To  what  do  the  reports  refer? 

How  many  principal  points  are  there  in 
Masonry? 

To  what  do  they  refer? 

Their  names? 

The  allusion? 

Thomas  Dunckerley  subsequently  made 
a new  arrangement  of  the  lectures,  and 
with  them  the  tests.  For  the  eighteen 
which  composed  the  series  of  Manning- 
ham,  he  invented  ten,  but  which  were  more 
significant  and  important  in  their  bearing. 
They  were  as  follows : 

How  ought  a Mason  to  be  clothed? 

When  were  you  born? 

Where  were  you  born? 

How  were  you  born? 

Did  you  endure  the  brand  with  fortitude 
and  patience? 

The  situation  of  the  Lodge? 

What  is  its  name? 

With  what  have  you  worked  as  a Mason? 

Explain  the  sprig  of  Cassia. 

How  old  are  you? 

Preston  subsequent  y,  as  his  first  contri- 
bution to  Masonic  literature,  presented  the 
following  system  of  tests,  which  were  at  a 
later  period  adopted: 

Whither  are  you  bound? 

Are  you  a Mason? 

How  do  you  know  that? 

How  will  you  prove  it  to  me? 

Where  were  you  made  a Mason? 

When  were  you  made  a Mason? 

By  whom  were  you  made  a Mason? 

From  whence  come  you? 

What  recommendation  do  you  bring? 

Any  other  recommendation? 

Where  are  the  secrets  of  Masonry  kept? 

To  whom  do  you  deliver  them? 

How  do  you  dehver  them? 

In  what  manner  do  you  serve  your  Mas- 
ter? 

What  is  your  name? 

What  is  the  name  of  your  son? 

If  a Brother  were  lost,  where  should  you 
hope  to  find  him? 

How  should  you  expect  him  to  be  clothed? 

How  blows  a Mason’s  wind? 

Why  does  it  thus  blow? 

What  time  is  it? 

These  Prestom'an  tests  continued  in  use 
until  the  close  of  the  last  century,  and  Dr. 
Oliver  says  that  at  his  initiation,  in  1801, 
he  was  fully  instructed  in  them. 

Tests  of  this  kind  appear  to  have  existed 
at  an  early  period.  The  “examination  of 
a Steinmetz,”  given  by  Findel  in  his  History 
of  Freemasonry,  presents  all  the  characteris- 
tics of  the  English  “tests.” 

The  French  Masons  have  one,  “Com- 
ment etes  vous  entre  dans  le  Temple  de 
Salomon?”  and  in  America,  besides  the 
one  already  mentioned,  there  are  a few 
others  which  are  sometimes  used,  but  with- 
out legal  authority.  A review  of  these 


780 


TEST 


TETRACTYS 


tests  will  lead  to  the  conclusion  adopted 
by  Oliver,  that  “they  are  doubtless  of  great 
utility,  but  in  their  selection  a pure  and 
iscriminating  taste  has  not  always  been 
used/’ 

Test  Word.  In  the  year  1829,  during 
the  anti-Masonic  excitement  in  America, 
the  Grand  Lodge  of  New  York  proposed, 
as  a safeguard  against  “the  introduction 
of  impostors  among  the  workmen,”  a test 
word  to  be  used  in  all  examinations  in  ad- 
dition to  the  legitimate  tests.  But  as  this 
was  deemed  an  innovation  on  the  landmarks, 
and  as  it  was  impossible  that  it  could  ever 
become  universal,  the  Grand  Lodges  of  the 
United  States  very  properly  rejected  it,  and 
it  was  never  used. 

Tetractys.  The  Greek  word  rerpaKThs 
signifies,  literally,  the  number  four,  and  is 
therefore  synony- 
mous with  the 
quaternion;  but  it 
has  been  pecu- 
liarly applied  to  a 
symbol  of  the  Py- 
thagoreans, which 
is  composed  of  ten 
dots  arranged  in 
a triangular  form 
of  four  rows. 

This  figure  was  in  itself,  as  a whole,  em- 
blematic of  the  Tetragrammaton,  or  sacred 
name  of  four  letters  (for  tetractys,  in  Greek, 
means  four),  and  was  undoubtedly  learned 
by  Pythagoras  during  his  visit  to  Babylon. 
But  the  parts  of  which  it  is  composed  were 
also  pregnant  symbols.  Thus  the  one  point 
was  a symbol  of  the  active  principle  or 
creator,  the  two  points  of  the  passive  prin- 
ciple or  matter,  the  three  of  the  world  pro- 
ceeding from  their  union,  and  the  four  of  the 
liberal  arte  and  sciences,  which  may  be  said 
to  complete  and  perfect  that  world. 

This  arrangement  of  the  ten  points  in  a 
triangular  form  was  called  the  tetractys  or 
number  four,  because  each  of  the  sides  of  the 
triangle  consisted  of  four  points,  and  the 
whole  number  of  ten  was  made  up  by  the 
summation  of  the  first  four  figmes,  1+2 
+ 3 + 4 = 10. 

Hierocles  says,  in  his  Commentaries  on  the 
Golden  Verses  (v.,  p.  47):  “But  how  comes 
God  to  be  the  Tetractys?  This  thou  mayst 
learn  in  the  sacred  book  ascribed  to, Pythago- 
ras, in  which  God  is  celebrated  as  the 
number  of  numbers.  For  if  all  things  exist 
by  His  eternal  decrees,  it  is  evident  that  in 
each  species  of  things  the  number  depends 
on  the  cause  that  produces  them.  . . . Now 
the  power  of  ten  is  four;  for  before  we  come 
to  a complete  and  perfect  decade,  we  dis- 
cover all  the  virtue  and  perfection  of  the  ten  in 
the  four.  Thus,  in  assembling  all  numbers 
from  one  to  four  inclusive,  the  whole  com- 
position makes  ten,”  etc. 

And  Dacier,  in  his  Notes  on  these  Com- 
mentaries and  on  this  particular  passage, 
remarks  that  “Pythagoras,  having  learned 
in  Egypt  the  name  of  the  true  God,  the 


mysterious  and  ineffable  name  Jehovah, 
and  finding  that  in  the  original  tongue  it 
was  composed  of  four  letters,  translated  it 
into  his  own  language  by  the  word  tetractys, 
and  gave  the  true  explanation  of  it,  saying 
that  it  properly  signified  the  source  of 
nature  that  perpetually  rolls  along.” 

So  much  did  the  disciples  of  Pythagoras 
venerate  the  tetractys,  that  it  is  said  that 
they  took  their  most  solemn  oaths,  espe- 
cially that  of  initiation,  upon  it.  The  exact 
words  of  the  oath  are  given  in  the  Golden 
Verses,  and  are  referred  to  by  Jamblichus 
in  his  Life  of  Pythagoras: 

Nat  /Ota  Tov  afj-erepa  ^vxa.  napaSovta  rerpaKTVV 

Ilaydv  aevaov  ipvasuis,  dAA’  epx^v  eij’  epyov, 

i.  e., 

“I  swear  it  by  him  who  has  transmitted  into 

our  soul  the  sacred  tetractys, 

The  source  of  nature,  whose  course  is  eternal.’* 

Jamblichus  gives  a different  phraseology 
of  the  oath,  but  with  substantially  the  same 
meaning.  In  the  symbols  of  Masonry,  we 
will  find  the  sacred  delta  bearing  the  nearest 
analogy  to  the  tetractys  of  the  Pythagoreans. 

The  outline  of  these  points  form,  it  will 
be  perceived,  a triangle;  and  if  we  draw 
short  fines  from  point  to  point,  we  will 
have  within  this  great  triangle  nine  smaller 
ones.  Dr.  Hemming,  in  his  revision  of  the 
English  lectures,  adopted  in  1813,  thus  ex- 
plains this  symbol: 

“The  great  triangle  is  generally  denom- 
inated Pythagorean,  because  it  served  as  a 
principal  illustration  of  that  philosopher’^ 
system.  This  emblem  powerfully  elucidates 
the  mystical  relation  between  the  numerical 
and  geometrical 
symbols.  It  is 
composed  of  ten 
points,  so  ar- 
ranged as  to  form 
one  great  equi- 
lateral triangle, 
and  at  the  same 
time  to  divide  it 
into  nine  simi- 
lar triangles  of 
smaller  dimen- 
sions. The  first  of  these,  representing  unity, 
is  called  a monad,  and  answers  to  what  is 
denominated  a point  in  geometry,  each  being 
the  principle  by  the  multiplication  of  which 
all  combinations  of  form  and  number  are 
respectively  generated.  The  next  two  points 
are  denominated  a duad,  representing  the 
number  two,  and  answers  to  the  geometrical 
fine  which,  consisting  of  length  without 
breadth,  is  bounded  by  two  extreme  points. 
The  three  following  points  are  called  the 
triad,  representing  the  number  three,  and  may 
be  considered  as  having  an  indissoluble  rela- 
tion to  all  superficies,  which  consist  of  length 
and  breadth,  when  contemplated  as  ab- 
stracted from  thickness.” 

Dr.  Hemming  does  not  appear  to  have  im- 
proved on  the  Pythagorean  symbolization. 


TETRADITES 


TEXAS 


781 


Tetradites.  Believers  in  the  occult  powers 
of  the  numeral  four,  and  in  a Godhead  of 
four  persons  in  lieu  of  three.  In  this  con- 
nection, the  following  figure  is  worthy  of 
examination,  it  being  a star  of  five  points 


enclosing  the  three  letters  of  the  Ineffable 
Name,  but  forming  the  Tetragrammaton, 
the  Shem  Hamphorash.  This  figure  has  been 
claimed  to  represent  the  Godhead. 

Tetragrammaton.  In  Greek,  it  sig- 
nifies a word  of  four  letters.  It  is  the  title 
given  by  the  Talmudists  to  the  name  of 
God  Jehovah,  which  in  the  original  Hebrew 
consists  of  four  letters,  Hin*'.  (See  Jehovah.) 

Teutonic  Knights.  The  origin  of  this 
Order  was  a humble  but  a pious  one.  During 
the  Crusades,  a wealthy  gentleman  of  Ger- 
many, who  resided  at  Jerusalem,  commiser- 
ating the  condition  of  his  countrymen  who 
came  there  as  pilgrims,  made  his  house  their 
receptacle,  and  afterward  built  a hospital, 
to  which,  by  the  permission  of  the  Patriarch 
of  Jerusalem,  he  added  an  oratory  dedicated 
to  the  Virgin  Mary.  Other  Germans  coming 
from  Lubeck  and  Bremen  contributed  to  the 
extension  of  this  charity,  and  erected  at  Acre, 
during  the  third  Crusade,  a sumptuous  hos- 
pital, and  assumed  the  title  of  Teutonic 
Knights,  or  Brethren  of  the  Hospital  of  our 
Lady  of  the  Germans  of  Jerusalem.  They 
elected  Henry  Walpott  their  first  Master, 
and  adopted  for  their  government  a Rule 
closely  approximating  to  that  both  of  the 
Templars  and  the  Hospitalers,  with  an  ad- 
ditional one  that  none  but  Germans  should 
be  admitted  into  the  Order.  Their  dress 
consisted  of  a white  mantle,  with  a black 
cross  embroidered  in  gold.  Clark  says 
{Hist,  of  Knighthood,  ii.,  60)  that  the  original 
badge,  which  was  as- 
signea  to  them  by  the 
Emperor  Henry  VI., 
was  a black  cross  po- 
tent; and  that  form 
af  cross  has  ever 
since  been  known  as  a 
Teutonic  Cross.  John, 
King  of  Jerusalem, 
added  the  cross  double 
potent  gold,  that  is,  a 
cross  potent  of  gold  on  the  black  cross. 
The  Emperor  Frederick  II.  gave  them  the 
black  double-headed  eagle,  to  be  borne  in 
an  inescutcheon  in  the  center  of  the  cross; 


and  St.  Louis,  of  France,  added  to  it,  as  an 
augmentation,  a blue  chief  strewn  with 
fleur-de-lis. 

During  the  siege  of  Acre  they  did  good 
service  to  the  Christian  cause;  but  on  the 
fall  of  that  city,  the  main  body  returned  to 
Europe  with  Frederick  II.  For  many  years 
they  were  engaged  in  crusades  against  the 
pagan  inhabitants  of  Prussia  and  Poland. 
Ashmole  says  that  in  1340  they  built  the 
city  of  Maryburg,  and  there  established 
the  residence  of  their  Grand  Master.  They 
were  for  a long  time  engaged  in  contests 
with  the  kings  of  Poland  on  account  of  their 
invasion  of  their  territory.  They  were  ex- 
communicated by  Pope  John  XXII.,  but 
relying  on  their  great  strength,  and  the  re- 
moteness of  their  province,  they  bid  defiance 
to  ecclesiastical  censures,  and  the  contest 
ended  in  their  receiving  Prussia  proper  as  a 
brief  of  the  kings  of  Poland. 

In  1511,  Albert,  Margrave  of  Branden- 
burg, was  elected  their  Grand  Master.  In 
1525  he  abandoned  the  vows  of  his  Order; 
became  a Protestant,  and  exchanged  his 
title  of  Grand  Master  for  that  of  Duke  of 
Eastern  Prussia;  and  thus  the  dominion  of 
the  Knights  was  brought  to  an  end,  and 
the  foundation  laid  of  the  future  kingdom 
of  Prussia. 

The  Order,  however,  still  continued  its 
existence,  the  seat  of  the  Grand  Master 
being  at  Mergentheim,  in  Swabia.  By  the 
peace  ^ of  Presburg,  in  1805,  the  Emperor 
Francis^  II.  obtained  the  Grand  Master- 
ship, with  all  its  rights  and  privileges.  In 
1809  Napoleon  abolished  the  Order,  but  it 
still  has  a titular  existence  in  Austria. 

Attempts  have  been  made  to  incorporate 
the^  Teutonic  Knights  into  Masonry,  and 
their  cross  has  been  adopted  in  some  of  the 
high  degrees.  But  we  fail  to  find  in  his- 
tory the  slightest  traces  of  any  actual  con- 
nection between  the  two  Orders. 

Texas.  Freemasonry  was  introduced  in 
Texas  by  the  formation  of  a Lodge  at  Bra- 
zoria, wMch  met  for  the  first  time,  December 
27,  1835.  The  Dispensation  for  this  Lodge 
was  granted  by  J.  H.  Holland,  Grand  Master 
of  Louisiana,  and  in  his  honor  the  Lodge  was 
called  Holland  Lodge,  No.  36.  It  continued 
to  meet  until  February,  1836,  when  the  war 
with  Mexico  put  an  end  to  its  labors  for  the 
time.  In  October,  1837,  it  was  reopened  at 
Houston,  a Charter  having  in  the  interval 
been  issued  for  it  by  the  Grand  Lodge  of 
Louisiana.  In  the  meantime  two  other 
Lodges  had  been  chartered  by  the  Grand 
Lodge  of  Louisiana,  Milam,  No.  40,  at 
Nacogdoches,  and  McFarlane,  No.  41,  at 
San  Augustine.  Delegates  from  these  Lodges 
met  at  Houston,  December  20,  1837,  and 
organized  the  Grand  Lodge  of  the  Republic 
of  Texas,  Anson  Jones  being  elected  Grand 
Master. 

The  introduction  of  Royal  Arch  Masonry 
into  Texas  was  accompanied  with  some 
difficulties.  In  1838,  the  General  Grand 
Chapter  of  the  United  States  granted  a 


782  T.-.G/.A.-.O.-.T.'.U.- 


THEOSOPHISTS 


Charter  for  a Chapter  at  San  Felipe  de 
Austin.  The  members,  finding  it  impracti- 
cable to  meet  at  that  place,  assumed  the  re- 
sponsibility of  opening  it  at  Galveston, 
which  was  done  June  2,  1840.  This  ir- 
regular action  was,  on  application,  healed 
by  the  General  Grand  Chapter.  Subse- 
quently this  body  united  with  two  illegal 
Chapters  in  the  Republic  to  form  a Grand 
Chapter.  This  body  was  declared  illegal 
by  the  General  Grand  Chapter,  and  Ma- 
sonic intercourse  with  it  prohibited.  The 
Chapter  at  Galveston  submitted  to  the 
decree,  and  the  so-called  Grand  Chapter  of 
Texas  was  dissolved.  Charters  were  then 
granted  by  the  General  Grand  Chapter  to 
seven  other  Chapters,  and  in  1850  the  Grand 
Chapter  of  Texas  was  duly  established.* 

The  Grand  Commandery  of  Texas  was 
organized  January  19,  1855. 

The  initials  of 
The  Great  Architect  of  the  Universe.  Often 
used  in  this  abbreviated  form  by  Masonic 
writers. 

Thammuz.  Spelled  also  Tammuz.  A 
deity  worshiped  by  the  apostate  Jews  in  the 
time  of  Ezekiel,  and  supposed  by  most  com- 
mentators to  be  identical  with  the  Syrian  god 
Adonis.  (See  Adonis,  Mysteries  of.) 

Thanks.  It  is  a usage  of  French  Masonry, 
and  in  the  high  degrees  of  some  other  Rites, 
for  the  candidate,  after  his  initiation  and  the 
address  of  the  orator  to  him,  to  return  thanks 
to  the  Lodge  for  the  honor  that  has  been 
conferred  upon  him.  It  is  a voluntary  and 
not  an  obligatory  duty,  and  is  not  practised 
in  the  Lodges  of  the  York  and  American 
Rites. 

Theism.  Theological  writers  have  de- 
fined theism  as  being  the  belief  in  the  ex- 
istence of  a Deity  who,  having  created  the 
world,  directs  its  government  by  the  con- 
stant exercise  of  his  beneficent  power,  in  con- 
tradistinction to  atheism,  which  denies  the 
existence  of  any  such  creative  and  superin- 
tending being.  In  this  sense,  theism  is  the 
fundamental  religion  of  Masonry,  on  which 
is  superimposed  the  additional  and  peculiar 
tenets  of  each  of  its  disciples. 

Theocratic  Philosophy  of  Freemasonry. 
This  is  a term  invented  by  Dr.  Oliver  to  indi- 
cate that  view  of  Freemasonry  which  intimate- 
ly connects  its  symbols  with  the  teachings  of 
pure  religion,  and  traces  them  to  the  primeval 
revelations  of  God  to  man,  so  that  the  phi- 
losophy of  Masonry  shall  develop  the  con- 
tinual government  of  the  Divine  Being. 
Hence  he  says:  “It  is  the  Theocratic  Philoso- 
phy of  Freemasonry  that  commands  our  un- 
qualified esteem,  and  seals  in  our  heart  that 
love  for  the  Institution  which  will  produce 


*The  Grand  Chapter  of  Texas  has  long 
refused  to  admit  the  authority  of  the  General 
Grand  Chapter  and  takes  no  part  in  their  pro- 
ceedings. The  Chapters  for  many  years  worked 
the  Council  degrees  in  the  Chapter,  having  no 
separate  Council  of  Royal  and  Select  Masters. 
The  petitions  of  the  Chapter  read:  “Royal  Arch 
and  Appendant  Degrees.!!  IE«  E.  C.] 


an  active  religious  faith  and  practice,  and  lead 
in  the  end  to  ‘a  building  not  made  with 
hands,  eternal  in  the  heavens.’”  He  has 
developed  this  system  in  one  of  his  works 
entitled  The  Theocratic  Philosophy  of  Free- 
masonry, in  twelve  lectures  on  its  Speculative, 
Operative,  and  Spurious  Branches.  In  this 
work  he  enters  with  great  minuteness  into  an 
examination  of  the  speculative  character  of 
the  Institution  and  of  its  operative  division, 
which  he  contends  had  been  practised  as  an 
exclusively  scientific  pursuit  from  the  earliest 
times  in  every  country  in  the  would.  Many 
of  the  legendary  speculations  advanced  in 
this  work  will  be  rejected  at  this  day  as  un- 
sound and  untenable,  but  his  views  of  the 
true  philosophy  of  Freemasonry  are  worthy 
of  profound  study. 

Theological  Virtues.  Under  the  name 
of  the  Cardinal  Virtues,  because  all  the  other 
virtues  hinged  upon  them,  the  ancient  Pagans 
gave  the  most  prominent  place  in  their  system 
of  ethics  to  Temperance,  Prudence,  Fortitude, 
and  Justice.  But  the  three  virtues  taught 
in  the  theology  of  St.  Paul,  Faith,  Hope,  and 
Charity,  as  such  were  unknown  to  them.  To 
these,  as  taking  a higher  place  and  being  more 
intimately  connected  with  the  relations  of 
man  to  God,  Christian  writers  have  given  the 
name  of  the  Theological  Virtues.  They  have 
been  admitted  into  the  system  of  Masonry, 
and  are  symbolized  in  the  Theological  ladder 
of  Jacob. 

Theopaschites.  Followers  of  Peter  the 
Fuller,  who  flourished  in  the  fifth  century,  and 
believed  in  the  crucifixion  of  all  three  of  the 
Godhead. 

TheoHcus.  The  second  grade  of  the 
“First  Order”  of  the  Society  of  Rosicrucians. 
(See  Rosicrucianism.) 

Theorlcus.  The  Twelfth  Degree  of  the 
German  Rose  Croix. 

Theosophists.  There  were  many  theoso- 
phists  — enthusiasts  whom  Vaughan  calls 
“noble  specimens  of  the  m^/stic” — but  those 
with  whom  the  history  of  Masonry  has  most 
to  do  were  the  mystical  religious  thinkers  of 
the  last  century,  who  supposed  that  they 
were  possessed  of  a knowledge  of  the  Divinity 
and  his  works  by  supernatural  inspiration,  or 
who  regarded  the  foundation  of  their  mysti- 
cal tenets  as  resting  on  a sort  of  Divine  in- 
tuition. Such  were  Swedenborg,  who,  if  not 
himself  a Masonic  reformer,  has  supplied  the 
materials  of  man}^  degrees;  the  Moravian 
brethren,  the  object  of  whose  association  is 
said  to  have  been  originally  the  propagation 
of  the  Gospel  under  the  Masonic  veil;  St. 
Martin,  the  founder  of  the  Philalethans;  Per- 
netty,  to  whom  we  owe  the  Order  of  Illumi- 
nati at  Avignon;  and  Chastanier,  who  was 
the  inventer  of  the  Rite  of  Illuminated  Theoso- 
phists. The  object  proposed  in  all  these 
theosophic  degrees  was  the  regeneration  of 
man,  and  his  reintegration  into  the  primitive 
innocence  from  which  he  had  fallen  by  origi- 
nal sin.  Theosophic  Masonry  was,  in  fact, 
nothing  else  than  an  application  of  the  specu- 
lative ideas  of  Jacob  Bohme,  of  Swedenborg, 


THERAPEUTiE 


IHORY 


783 


and  other  mystical  philosophers  of  the  same 
class.  Vaughan,  in  his  Hours  with  the  Mys- 
tics (ii.,  46),  thus  decribes  the  earlier  theoso- 

f)hists  of  the  fourteenth  century:  “They  be- 
ieved  devoutly  in  the  genuineness  of  the 
, Kabbala.  They  were  persuaded  that,  be- 
neath all  the  floods  of  change,  this  oral  tradi- 
tion had  perpetuated  its  life  unharmed  from 
the  days  of  Moses  downward — even  as  Jew- 
ish fable  taught  them  that  the  cedars  alone, 
of  all  trees,  had  continued  to  spread  the 
strength  of  their  invulnerable  arms  below  the 
waters  of  the  deluge.  They  rejoiced  in  the 
hidden  lore  of  that  book  as  in  a treasure  rich 
with  the  germs  of  all  philosophy.  They 
maintained  that  from  its  marvelous  leaves 
man  might  learn  the  angelic  heraldry  of  the 
skies,  the  mysteries  of  the  Divine  nature,  the 
means  of  converse  with  the  potentates  of 
heaven.” 

Add  to  this  an  equal  reverence  for  the  un- 
fathomable mysteries  contained  in  the  prophe- 
cies of  Daniel  and  the  vision  of  the  Evan- 
gelist, with  a proneiiess  to  give  to  everything 
Divine  a symbolic  interpretation,  and  you 
have  the  true  character  of  those  later  theoso- 
phists  who  labored  to  invent  their  particu- 
lar systems  of  Masonry.  For  more  of  this 
subject,  see  the  article  on  Saint  Martin. 

Nothing  now  remains  of  theosophic  Ma- 
sonry except  the  few  traces  left  through  the 
influence  of  Zinnendorf  in  the  Swedish  system, 
and  what  we  find  in  the  Apocalyptic  degrees 
of  the  Scottish  Rite.  The  systems  of  Swed- 
enborg, Pernetty,  Paschalis,  St.  Martin,  and 
Chastanier  have  all  become  obsolete. 

Therapeutae.  An  ascetic  sect  of  Jews  in 
the  first  century  after  Christ,  whom  Mihnan 
calls  the  ancestors  of  the  Christian  monks  and 
hermits.  They  resided  near  Alexandria,  in 
Egypt,  and  bore  a striking  resemblance  in 
their  doctrines  to  those  of  the  Essenians. 
They  were,  however,  much  influenced  by  the 
mystical  school  of  Alexandria,  and,  while 
they  borrowed  much  from  the  Kabbala,  par- 
took also  in  their  speculations  of  Pythagorean 
and  Orphic  ideas.  Their  system  pervades 
some  of  the  high  degrees  of  Masonry.  The 
best  account  of  them  is  given  by  Philo  Ju- 
daeus. 

Theriog.  The  613  precepts  into  which 
the  Jews  divided  the  Mosaical  law.  Thus 
the  Hebrew  letters  numerically  ex- 

press 613.  (See  description  of  Talith.) 

Theurgy.  From  the  Greek  Theos,  God, 
and  ergon,  work.  The  ancients  thus  Called 
the  whole  art  of  magic,  because  they  believed 
its  operations  to  be  the  result  of  an  inter- 
course with  the  gods.  . But  the  moderns  have 
appropriated  it  to  that  species  of  magic  which 
operates  by  celestial  means  as  opposed  to 
natural  magic,  which  is  effected  by  a knowl- 
edge of  the  occult  powers  of  nature,  and 
necromancy  or  magic  effected  by  the  aid  of 
evil  spirits.  Attempts  have  been  made  by 
some  speculative  authors  to  apply  this  high 
magic,  as  it  is  also  called,  to  an  interpretation 
of  Masonic  symbolism.  The  most  notorious 
and  the  most  prohfic  writer  on  this  subject 


is  Louis  Alphonse  Constance,  who,  under  the 
name  of  Eliphas  Levy,  has  given  to  the  world 
numerous  works  on  the  dogma  and  ritual,  the 
history  and  the  interpretation,  of  this  theur- 
gic  Masonry. 

Third  Degree.  See  Master  Mason. 

Thirteen,  The.  A Parisian  society  claim- 
ing to  exercise  an  occult  influence  during  the 
First  Empire.  A society  of  growing  propor- 
tions in  the  United  States,  intended  to  con- 
found and  uproot  superstition,  with  an  in- 
direct reference  to  Arthur’s  Round  Table  and 
the  Judas  of  infamy. 

Thirty- Second  Degree.  See  Sublime 
Prince  of  the  Royal  Secret. 

Thirty-Six.  In  the  Pythagorean  doctrine 
of  numbers,  36  symbolized  the  male  and  fe- 
male powers  of  nature  united,  because  it  is 
composed  of  the  sum  of  the  four  odd  num- 
bers, 1+3+5+7  = 16,  added  to  the  sum  of 
the  four  even  numbers,  2+4+6+8  = 20,  for 
16+20  = 36.  It  has,  however,  no  place 
among  the  sacred  numbers  of  Masonry. 

Thirty-Third  Degree.  See  Sovereign 
Grand  Insyector-General. 

Thokath.  npin,  strength.  An  expres- 
sion known  to  the  Brethren  of  the  Scottish 
Rite  in  the  Twelfth  Degree. 

Thomists.  _ An  ancient  Christian  church 
in  Malabar,  said  to  have  been  founded  by  St. 
Thomas. 

Thor  or  Thorr,  contracted  from  Thonar, 
and  sometimes  known  as  Donar.  This  deity 
presided  over  the  mischievous  spirits  in  the 
elements,  and  was  the  son  of  Odin  and  Freyia. 
These  three  were  known  in  mythology  as  the 
triune  deity — the  Father,  Son,  and  Spirit. 
Thor’s  great  weapon  of  destruction  or  force 
was  the  Miolner,  the  hammer  or  mallet, 
which  had  the  marvelous  property  of  in- 
variably returning  to  its  owner  after  having 
been  launched  upon  its  mission,  and  having 
performed  its  work  of  destruction. 

Thory,  Claude  Antoine.  A distinguished 
French  Masonic  writer,  who  was  born  at 
Paris,  May  26,  1759.  He  was  by  profession 
an  advocate,  and  held  the  official  position 
of  Registrar  of  the  Criminal  Court  of  the 
Chatelet,  and  afterward  of  first  adjunct  of  the 
Mayor  of  Paris.  He  was  a member  of  sev- 
eral _ learned  societies,  and  a naturalist  of 
considerable  reputation.  He  devoted  his  at- 
tention more  particularly  to  botany,  and 
published  several  valuable  works  on  the  genus 
Rosa,  and  also  one  on  strawberries,  which  was 
pubhshed  after  his  death. 

Thory  took  an  important  part,  both  as  an 
actor  and  a writer,  in  the  Masonic  history  of 
France.  He  was  a member  of  the  Lodge 
“Saint  Alexandre  d’Ecosse,”  and  of  the 
“Contrat  Social,”  out  of  whose  incorporation 
into  one  proceeded  the  Mother  Lodge  of  the 
Philosophic  Scottish  Rite,  of  which  Thory 
may  be  justly  called  the  founder.  He  was  at 
its  constitution  made  the  presiding  officer, 
and  afterward  its  treasurer,  and  keeper  of 
its  archives.  In  this  last  capacity,  he  made 
a collection  of  rare  and  valuable  manu- 
scripts, books,  medals,  seals,  jewels,  bronze 


784 


THOUX 


THREE 


figures,  and  other  objects  connected  with 
Freemasonry.  Under  his  administration,  the 
library  and  museum  of  the  Mother  Lodge 
became  perhaps  the  most  valuable  collection 
of  the  kind  in  France  or  in  any  other  country. 
After  the  Mother  Lodge  had  ceased  its 
labors  in  1826,  this  collection  passed  by  a 
previous  stipulation  into  the  possession  of 
the  Lodge  of  Mont  Thabor,  which  was  the 
oldest  of  the  Rite. 

Thory,  while  making  collections  for  the 
Lodge,  had  amassed  for  himself  a fund  of 
the  most  valuable  materials^  toward  the 
history  of  Freemasonry,  which  he  used 
with  great  effect  in  his  subsequent  publica- 
tions. In  1813  he  published  the  Annales 
Originis  Magni  Galliarum  Orientis,  ou  His- 
toire  de  la  Fondation  du  Grand  Orient  de 
France,  in  1 voL,  8vo;  and  in  1815  his  Acta 
Latomorum,  ou  Chronologie  del  ^Histoire  de 
la  Franche-Magonnerie,  frangaise  et  etranghre, 
in  2 vols.,  8vo. 

The  value  of  these  works,  especially  of 
the  latter,  if  not  as  well-digested  histo- 
ries, certainly  as  important  contributions  to 
Masonic  history,  cannot  be  denied.  Yet 
tney  have  been  variously  appreciated  by  his 
contemporaries.  Rebold  {Hist,  des  3 G.  L., 
p.  530)  says  of  the  Annales,  that  it  is  one 
of  the  best  historical  productions  that  French 
Masonic  literature  possesses;  while  Besuchet 
{Precis  Historique,  li.,  275)  charges  that  he 
has  attempted  to  discharge  the  functions 
of  an  historian  without  exactitude  and  without 
impartiality.  These  discordant  views  are 
to  be  attributed  to  the  active  part  that 
Thory  took  in  the  contests  between  the 
Grand  Orient  and  the  Scottish  Rite,  and 
the  opposition  which  he  offered  to  the  clainis 
of  the  former  to  the  Supreme  Masonic 
authority.  Posterity  will  form  its  judgment 
on  the  character  of  Thory  as  a Masonic 
historian  without  reference  to  the  evanescent 
rivalry  of  parties.  He  died  in  October,  1827 

Thbux  de  Salverte.  Founder  in  1767, 
at  Warsaw,  of  the  Academy  of  Ancients, 
which  see. 

Thread  of  Life.  In  the  earliest  lectures 
of  the  last  century,  we  find  this  Catechism: 

“Q.  Have  you  the  key  of  the  Lodge? 

“A.  Yes,  I have. 

“Q.  What  is  its  virtue? 

‘‘A.  To  open  and  shut,  and  shut  and  open. 

“Q.  Where  do  you  keep  it? 

“A.  In  an  ivory  box,  between  my  tongue 
and  my  teeth,  or  within  my  heart,  where  all 
my  secrets  are  kept. 

“Q.  Have  you  the  chain  to  the  key? 

‘A.  Yes,  I have. 

“Q.  How  long  is  it? 

“A.  As  long  as  from  my  tongue  to  my 
heart.” 

In  a later  lecture,  this  key  is' said  to  “hang 
by  a tow  fine  nine  inches  or  a span.”  And 
later  still,  in  the  old  Prestonian  lecture,  it 
is  said  to  hang  by  “the  thread  of  life,  in 
the  passage  of  entrance,  nine  inches  or  a 
span  long,  the  supposed  distance  between 
guttural  and  pectoral.”  All  of  which  is 


intended  simply  to  symbolize  the  close  con- 
nection which  in  every  Mason  should  exist 
between  his  tongue  and  his  heart,  so  that 
the  one  may  utter  nothing  that  the  other 
does  not  truly  dictate. 

Three.  Everywhere  among  the  ancients 
the  number  three  was  deemed  the  most 
sacred  of  numbers.  A reverence  for  its 
mystical  virtues  is  to  be  found  even  among 
the  Chinese,  who  say  that  numbers  begin 
at  one  and  are  made  perfect  at  three,  and 
hence  they  denote  the  multiplicity  of  any 
object  by  repeating  the  character  which 
stands  for  it  three  times.  In  the  philoso- 
phy of  Plato,  it  was  the  image  of  the  Su- 
preme Being,  because  it  includes  in  itself 
the  propertiec  of  the  two  first  numbers,  and 
because,  as  Aristotle  says,  it  contains  within 
itself  a beginning,  a middle,  and  an  end. 
The  Pythagoreans  called  it  perfect  harmony. 
So  sacred  was  this  number  deemed  by  the 
ancients,  that  we  find  it  designating  some 
of  the  attributes  of  ahnost  all  the  gods. 
The  thunderbolt  of  Jove  was  three-forked; 
the  scepter  of  Neptune  was  a trident;  Cer- 
berus, the  dog  of  Pluto,  was  three-headed; 
there  were  three  Fates  and  three  Furies; 
the  sun  had  three  names,  Apollo,  Sol,  and 
Liber;  and  the  moon  three  also,  Diana, 
Luna,  and  Hecate.  In  all  incantations, 
three  was  a favorite  number,  for,  as  Virgil 
says,  “numero  Deus  impari  gaudet,”  God 
delights  in  an  odd  number.  A triple  cord 
was  used,  each  cord  of  three  different  colors, 
white,  red,  and  black;  and  a small  image  of 
the  subject  of  the  charm  was  carried  thrice 
around  the  altar,  as  we  see  in  Virgil’s  eighth 
eclogue  (1.  73): 

“Terna  tibi  hsec  primum,  triplici  diversa  colore, 
Licia  circumdo,  terque  hsec  altaria  circum 
Effigiem  duco.” 

i.  e., 

First  I surround  thee  with  these  three  pieces 
of  list,  and  I carry  thy  image  three  times  round 
the  altars.” 

The  Druids  paid  no  less  respect  to  this 
sacred  number.  Throughout  their  wLole 
system,  a reference  is  constantly  m.ade  to 
its  influence;  and  so  far  did  their  venera- 
tion for  it  extend,  that  even  their  sacred 
poetry  was  composed  in  triads. 

In  all  the  mysteries,  from  Egypt  to  Scan- 
dinavia, we  find  a sacred  regard  for  the 
number  three.  In  the  Rites  of  Mithras,  the 
Empyrean  was  said  to  be  supported  by 
three  intelligences,  Ormuzd,  Mithra,  and 
Mithras.  In  the  Rites  of  Hindustan,  there 
was  the  trinity  of  Brahma,  Vishnu,  and 
Siva.  It  was,  in  short,  a general  character 
of  the  mysteries  to  have  three  principal 
officers  and  three  grades  of  initiation. 

In  Freemasonry,  the  ternary  is  the  most 
sacred  of  all  the  mystical  numbers.  Be- 
ginning with  the  old  axiom  of  the  Roman 
Artificers,  that  tres  faciunt  collegium,  or  it 
requires  three  to  make  a college,  they  have 
established  the  rule  that  not  less  than  three 


THREE 


THRESHING-FLOOR  785 


eliall  congregate  to  form  a Lodge.  Then 
in  all  the  Rites,  whatever  may  be  the  num- 
ber of  superimposed  grades,  there  lie  at  the 
basis  the  three  Symbolic  degrees.  There 
are  in  all  the  degrees  three  principal  officers, 
three  supports,  three  greater  and  three 
lesser  lignts,  three  movable  and  three  im- 
movable jewels,  three  principal  tenets,  three 
working-tools  of  a Fellow-Craft,  three  prin- 
cipal orders  of  architecture,  three  chie^ 
human  senses,  three  Ancient  Grand  Masters. 
In  fact,  everywhere  in  the  system  the  number 
three  is  presented  as  a prominent  symbol. 
So  much  is  this  the  case,  that  all  the  other 
mystical  numbers  depend  upon  it,  for  each 
is  a multiple  of  three,  its  square  or  its  cube, 
or  derived  from  them.  Thus,  9,  27,  81,  are 
formed  by  the  multiplication  of  three,  as 
3 X 3 = 9,  and  3*  X 3 = 27,  and  3*  X 3*  = 81. 

But  in  nothing  is  the  Masonic  significa- 
tion of  the  ternary  made  more  interesting 
than  in  its  connection  with  the  sacred  delta, 
the  symbol  of  Deity.  (See  Triangle.) 

Three  Fires.  Guardians  of  the  Sixty- 
seventh  Degree  of  the  Modern  Rite  of 
Memphis. 

Three-Fold  Cord.  A triple  cord  whose 
strands  are  of  different  colors;  it  is  used  in 
several  rites  as  an  instructive  symbol.  (See 
Zennaar.) 

Three  Globes,  Rite  of  the  Grand  Lodge 
of  the.  On  September  13,  1740,  the  Lodge 
of  the  Three  Globes,  zu  den  drei  Weltkugeln, 
was  established  in  the  city  of  Berlin,  Prussia. 
In  1744  it  assumed  the  rank  and  title  of  a 
Grand  Mother  Lodge.  It  is  now  one  of  the 
three  Prussian  Grand  Lodges  and  has  144 
St.  John’s  (or  Craft)  Lodges  and  72  Scottish 
Lodges  under  its  Jurisdiction.  At  first  it 
worked,  hke  all  the  other  Lodges  of  Ger- 
many, in  the  Enghsh  system  of  three  degrees, 
and  adopted  the  Enghsh  Book  of  Constitu- 
tions as  its  law.  But  it  subsequently  became 
infected  with  the  high  degrees,  which  were  at 
one  time  so  popular  in  Germany,  and  espe- 
cially with  the  Strict  Observance  system  of 
Von  Hund,  which  it  accepted  in  1766.  At  the 
extinction  of  that  system  the  (jrand  ^dge 
adopted  one  of  its  own,  in  doing  which  it 
was  assisted  by  the  labors  of  Dr.  I.  F.  Zollner, 
the  Grand  Master.  Its  Rite  consists  of  seven 
high  degrees  added  to  the  three  primitive. 
The  latter  are  under  the  control  of  the  Grand 
Lodge;  but  the  seven  higher  ones  are  gov- 
erned by  an  Internal  Supreme  Orient,  whose 
members  are,  however,  elected  by  the  Grand 
Lodge.  The  Rite  is  practised  by  about  two 
hundred  Lodges  in  Germany. 

Three  Grand  Offerings.  See  Ground 
Floor  of  the  Lodge. 

Three  Points.  Three  points  in  a tri- 
angular form  (.*.)  are  placed  after  letters  in  a 
Masonic  document  to  indicate  that  such 
letters  are  the  initials  of  a Masonic  title  or 
of  a technical  word  in  Masonry,  as  G.'.  M.*. 
for  Grand  Master,  or  G.\  L.*.  for  Grand 
Lodp.  It  is  not  a symbol,  but  simply  a 
mark  of  abbreviation.  The  attempt,  there- 
fore, to  trace  it  to  the  Hebrew  three  yods, 
61 


a Kabbalistic  sign  of  the  Tetragrammaton, 
or  any  other  ancient  symbol,  is  futile.  It 
is  an  abbreviation,  and  nothing  more; 
although  it  is  probable  that  the  idea  was 
suggested  by  the  sacred  character  of  the 
number  three  as  a Masonic  number,  and 
these  three  dots  might  refer  to  the  position 
of  the  three  officers  in  a French  Lodge. 
Ragon  says  {Orthod.  Ma^on.,  p.  71)  that  the 
mark  was  first  used  by  the  Grand  Orient  of 
France  in  a circular  issued  August  12,  1774, 
in  which  we  read  “G.*.  O.*.  de  France.” 
The  abbreviation  is  now  constantly  used  in 
French  documents,  and,  although  not  ac- 
cepted by  the  English  Masons,  has  been 
very  generally  adopted  in  other  countries. 
In  the  United  States,  the  use  of  this  abbre- 
viation is  gradually  extending. 

Three  Sacred  Utensils.  These  were 
the  vessels  of  the  Tabernacle  as  to  which  the 
Rev.  Joseph  Barclay,  LL.D.,  makes  the 
following  quotation:  “Rabbi  Jos6,  son  of 
Rabbi  Judah,  said  a fiery  ark,  and  a fiery 
table,  and  a fiery  candlestick  descended  from 
heaven.  And  Moses  saw  them,  and  made 
according  to  their  similitude”;  and  thus 
comments:  “They  also  think  that  the  Ark 
of  the  Covenant  is  concealed  in  a cham- 
ber under  the  Temple  Enclosure,  and  that  it 
and  all  the  holy  vessels  will  be  found  at  the 
coming  of  the  Messiah.”  The  Apocrypha, 
however,  informs  us  that  Jeremiah  laid  the 
Tabernacle,  and  the  Ark,  and  the  Altar  of 
Incense  in  a “hollow  cave,  in  the  mountain, 
where  Moses  chmbed  up  and  saw  the  heritage 
of  God.  And  the  place  shall  be  unknown 
until  the  time  that  God  gather  his  people 
again  together,  and  receive  them  into  Mercy.” 
(2  Mac.  ii.  4-7.)  The  sacred  vessels,  which 
were  taken  to  Rome  after  the  destruction  of 
Jerusalem  in  a.d.  70,  and  are  now  seen  sculp- 
tured on  the  Arch  of  Titus,  were  carried  off 
to  Mrica  by  the  Vandals  under  Genseric. 
Belisarius  took  them  to  Constantinople  in 
A.D.  520.  They  were  afterward  sent  back 
to  Jerusalem,  and  thence  they  are  supposed 
to  have  been  carried  to  Persia,  when  Chos- 
roes  plundered  the  Holy  City,  in  June,  614. 

Three  Senses.  Of  the  five  human  senses, 
the  three  which  are  the  most  important  in 
Masonic  symbolism  are  Seeing,  Hearing,  and 
Feehng,  because  of  their  respective  reference 
to  certain  modes  of  recognition,  and  because, 
by  their  use.  Masons  are  enabled  to  practise 
that  universal  language  the  possession  of 
which  is  the  boast  of  the  Order. 

Three  Steps.  See  Steps  on  the  Master's 
Carpet. 

Threshing-Floor.  Among  the  Hebrews, 
circular  spots  of  hard  ground  were  used,  as 
now,  for  the  purpose  of  threshing  corn.  After 
they  were  properly  prepared  for  the  purpose, 
they  became  permanent  possessions.  ()ne 
of  these,  the  property  of  Oman  the  Jebusite, 
was  on  Mount  Moriah.  It  was  purchased 
by  David,  for  a place  of  sacrifice,  for  six 
hundred  shekels  of  gold,  and  on  it  the  Temple 
was  afterward  built.  Hence  it  is  sometimes 
used  as  a symbolic  name  for  the  Temple  of 


7SG 


THRONE 


TILUE 


Solomon  or  for  a Master’s  Lodge.  Thus  it 
is  said  in  the  ritual  that  the  Mason  comes 
“from  the  lofty  tower  of  Babel,  where 
language  was  confounded  and  Masonry 
lost,”  and  that  he  is  traveling  “to  the  thresh- 
ing-floor of  Oman  the  Jebusite,  where 
language  was  restored  and  Masonry  found.” 
The  interpretation  of  this  rather  abstruse 
symbolic  expression  is  that  on  his  initiation 
the  Mason  comes  out  of  the  profane  world, 
where  there  is  ignorance  and  darkness  and 
confusion  as  there  was  at  Babel,  and  that 
he  is  approaching  the  Masonic  world,  where, 
as  at  the  Temple  built  on  Oman’s  threshing- 
floor,  there  is  knowledge  and  light  and  order. 

Throne.  The  seat  occupied  by  the  Grand 
Master  in  the  Grand  Lodge  of  England  is 
called  the  throne,  in  allusion,  probably,  to 
the  throne  of  Solomon.  In  American  Grand 
Lodges  it  is  styled  the  Oriental  Chair  of 
Solomon,  a title  which  is  also  given  to  the 
seat  of  the  Master  of  a subordinate  Lodge. 

In  ecclesiology,  the  seat  in  a cathedral 
occupied  by  a bishop  is  called  a throne; 
and  in  the  Middle  Ages,  according  to  Du 
Cange,  the  same  title  was  not  only  applied 
to  the  seats  of  bishops,  but  often  also  to  those 
of  abbots,  or  even  priests  who  were  in  pos- 
session of  titles  or  churches. 

Thugs.  A Hindu  association  that  offered 
human  sacrifices  to  their  divinity  Kali. 
It  was  dreaded  for  its  violence  and  the 
fierceness  of  its  members,  who  were  termed 
either  Stranglers  or  Aspirants. 

Thummim.  See  Urim  and  Thummim. 

Thurible.  From  Turis,  frankincense; 
Ivos,  a sacrifice.  A metallic  censer  for  burn- 
ing incense.  It  is  of  various  forms,  but 
generally  in  that  of  an  ornamental  cup  sus- 
ended  by  chains,  whereby  the  Thurifer 
eeps  the  incense  burning  and  diffuses  the 
perfume. 

Thurifer.  The  bearer  of  the  thurible, 
or  censer,  prepared  with  frankincense,  and 
used  by  the  Romish  Church  at  Mass  and 
other  ceremonials;  as  also  in  the  Philosophic 
Degrees  of  Masonry. 

Thursday.  The  fifth  day  of  the  week. 
So  called  from  its  being  originally  conse- 
crated to  Thor,  or  the  Icelandic  Thorr,  the 
god  of  thunder,  answering  to  the  Jove  of 
the  Romans. 

Tie.  The  first  clause  in  the  covenant 
of  Masonry  which  refers  to  the  preservation 
of  the  secrets  is  technically  called  the  tie. 
It  is  substantially  the  same  in  the  covenant 
of  each  degree,  from  the  lowest  to  the  highest. 

Tie,  Mystic.  See  Mystic  Tie. 

Tierce,  De  la.  He  was  the  first  trans- 
lator of  Anderson’s  Constitutions  into  French, 
the  manuscript  of  which  he  says  that  he 
prepared  during  his  residence  in  London, 
He  afterward  published  it  at  Frankfort,  in 
1743,  with  the  title  of  Histoire,  obligations  et 
statuts  de  la  tres  venerable  confraternite  des 
Francs-Magons,  tirez  de  leur  archives  et  con- 
formes  aux  traditions  les  plus  anciennes,  etc. 
His  work  contains  a translation  into  Frencli 
of  the  Old  Chai’ges — the  General  Regulations 


— and  manner  of  constituting  a new  Lodge, 
as  given  by  Anderson  in  1723.  De  la  Tierce 
is  said  to  have  been,  while  in  London,  an 
intimate  friend  of  Anderson,  the  first  edition 
of  whose  Constitutions  he  used  when  he  com- 
piled his  manuscript  in  1725.  But  he  im- 
proved on  Anderson’s  work  by  dividing  the 
history  in  epochs.  This  course  Anderson 
pursued  in  his  second  edition;  which  cir- 
cumstance has  led  Schneider,  in  the  Neuen 
Journale  zur  Freimaurerei,  to  suppose  that, 
in  writing  that  second  edition,  Anderson 
was  aided  by  the  previous  labors  of  De  la 
Tierce,  of  whose  work  he  was  most  probably 
in  possession. 

Tile.  A Lodge  is  said  to  be  tiled  when  the 
necessary  precautions  have  been  taken  to 
prevent  the  approach  of  unauthorized  per- 
sons ; and  it  is  said  to  be  the  first  duty  of  every 
Mason  to  see  that  this  is  done  before  the 
Lodge  is  opened.  The  word  to  tile  is  some- 
times used  in  the  same  sense  as  to  examine, 
as  when  it  is  said  that  a visitor  has  been 
tiled,  that  is,  has  been  examined.  But  the 
expression  is  not  in  general  use,  and  does  not 
seem  to  be  a correct  employment  of  the  term. 

Tiler.  An  officer  of  a Symbolic  Lodge, 
whose  duty  is  to  guard  the  door  of  the  Lodge, 
and  to  permit  no  one  to  pass  in  who  is  not 
duly  qualified,  and  who  has  not  the  permission 
of  the  Master. 

A necessary  qualification  of  a Tiler  is, 
therefore,  that  he  should  be  a Master  Ma- 
son. Although  the  Lodge  may  be  opened 
in  an  inferior  degree,  no  one  who  has  not 
advanced  to  the  Third  Degree  can  legally 
discharge  the  functions  of  Tiler. 

As  the  Tiler  is  always  compensated  for 
his  services,  he  is  considered,  in  some  sense, 
as  the  servant  of  the  Lodge.  It  is,  therefore, 
his  duty  to  prepare  the  Lodge  for  its  meetings, 
to  arrange  the  furniture  in  its  proper  place, 
and  to^  make  all  other  arrangements  for  the 
convenience  of  the  Lodge. 

The  Tiler  need  not  be  a member  of  the 
Lodge  which  he  tiles;  and  in  fact,  in  large 
cities,  one  brother  very  often  performs  the 
duties  of  Tiler  of  several  Lodges. 

This  is  a very  important  office,  and,  like 
that  of  the  Master  and  Wardens,  owes  its 
existence,  not  to  any  conventional  regula- 
tions, but  to  the  very  landmarks  of  the 
Order;  for,  from  the  peculiar  nature  of  our 
Institution,  it  is  evident  that  there  never 
could  have  been  a meeting  of  Masons  for 
Masonic  purposes,  unless  a Tiler  had  been 
present  to  guard  the  Lodge  from  intrusion. 

The  title  is  derived  from  the  operative 
art;  for  as  in  Operative  Masonry  the  Tiler, 
when  the  edifice  is  erected,  finishes  and  covers 
it  with  the  roof  (of  tiles),  so  in  Speculative 
Masonry,  when  the  Lodge  is  duly  organized, 
the  Tiler  closes  the  door,  and  covers  the  sacred 
precincts  from  all  intrusion. 

Tiler’s  Oath.  See  Oath,  TileFs. 

Tilly  de  Grasse.  See  Grasse,  Tilly  de. 

Tilllk.  The  sacred  impress  made  upon  the 
forehead  of  the  Brahman,  like  unto  the  Tau  to 
the  Hebrew,  or  the  cross  to  the  Christian. 


TIMBRE 


TITO 


Timbre.  The  French  Masons  so  call  a 
Btamp,  consisting  of  the  initials  or  mono- 
gram of  the  Lodge,  which  is  impressed  in 
black  or  red  ink  upon  every  official  document 
emanating  from  the  Lodge.  When  such  a 
document  has  the  seal  also  attached,  it  is 
said  to  be  'Himbr^e  et  scellee,’’  i.  e.,  stamped 
and  sealed.  The  timbre,  which  differs  from 
the  seal,  is  not  used  in  English  or  American 
Lodges. 

Time.  The  image  of  Time,  under  the 
conventional  figure  of  a winged  old  man 
with  the  customary  scythe  and  hour-glass, 
has  been  adopted  as  one  of  the  modern 
symbols  in  the  Third  Degree.  He  is  repre- 
sented as  attempting  to  disentangle  the 
ringlets  of  a weeping  virgin  who  stands 
before  him.  This,  which  is  apparently  a 
never-ending  task,  but  one  which  Time  un- 
dertakes to  perform,  is  intended  to  teach 
the  Mason  that  time,  patience  and  perse- 
verance will  enable  him  to  accomplish  the 
great  object  of  a Mason’s  labor,_and  at  last  to 
obtain  that  true  Word  which  is  the  symbol 
of  Divine  Truth.  Time,  therefore,  is  in 
this  connection  the  symbol  of  well-directed 
perseverance  in  the  performance  of  duty. 

Time  and  Circumstances.  The  answer 
to  the  question  in  the  ritual  of  initiation, 
^‘Has  he  made  suitable  proficiency?”  is  some- 
times made,  “Such  as  time  and  circumstances 
would  permit.”  This  is  an  error,  and  may  be 
a mischievous  one,  as  leading  to  a careless 
preparation  of  the  candidate  for  qualification 
to  advancement.  The  true  reply  is,  “He 
has.”  (See  Advancement,  Hurried.) 

Tirshatha.  The  title  given  to  the  Persian 
governors  of  Judea.  It  was  borne  by  Ze- 
rubbabel  and  Nehemiah.  It  is  supposed  to 
be  derived  from  the  Persian  torsch,  austere 
or  severe,  and  is  therefore,  says  Gesenius, 
equivalent  to  “Your  Severity.”  It  is  in  the 
modern  ritual  of  the  Supreme  Council  for  the 
Southern  Jurisdiction^  of  the  United  States 
the  title  of  the  presiding  officer  of  a Council 
of  Princes  of  Jerusalem.  It  is  also  the  title 
of  the  presiding  officer  of  the  Royal  Order 
of  Heredom  of  Kilwinning. 

Tisri.  The  first  month  of  the 

Hebrew  civil  year,  and  corresponding  to  the 
months  of  September  and  October,  beginning 
with  the  new  moon  of  the  former. 

Titan  of  the  Caucasus.  The  Fifty- 
third  Degree  of  the  Memphis  Rite. 

Titles.  The  titles  conferred  in  the  rituals 
of  Masonry  upon  various  officers  are  often 
apparently  grandiloquent,  and  have  given 
occasion  to  some,  who  have  not  understood 
their  true  meaning,  to  call  them  absurd  and 
bombastic.^  On  this  subject  Bro.  Albert 
Pike  has,  in  the  following  remarks,  given  a 
proper  significance  to  Masonic  titles: 

“Some  of  these  titles  we  retain;  but  they 
have  with  us  meanings  entirely  consistent 
with  the  spirit  of  equality,  which  is  the 
foundation  and  peremptory  law  of  its  being, 
of  all  Masonry.  The  Knight,  with  us,  is  he 
who  devotes  his  hand,  his  heart,  his  brain  to 
the  service  of  Masonry,  and  professes  himself 


the  sworn  soldier  of  truth:  the  Prince  is  he 
who  aims  to  be  chief  [Princeps],  first,  leader 
among  his  equals,  in  virtue  and  good  deeds: 
the  Sovereign  is  he  who,  one  of  an  Order  whose 
members  are  all  sovereigns,  is  supreme  only 
because  the  law  and  Constitutions  are  so  which 
he  administers,  and  by  which  he,  like  every 
other  brother,  is  governed.  The  titles 
Puissant,  Potent,  Wise,  and  Venerable  indicate 
that  power  of  virtue,  intelligence,  and  wis- 
dom which  those  ought  to  strive  to  attain 
who  are  placed  in  high  offices  by  the  suffrages 
of  their  brethren;  and  all  our  other  titles  and 
designations  have  an  esoteric  meaning  con- 
sistent with  modesty  and  equality,  and 
which  those  who  receive  them  should  fully 
understand.” 

Titles  of  Grand  Lodges.  The  title  of 
the  Grand  Lodge  of  England  is  “The  United 
Grand  Lodge  of  Ancient  Free  and  Accepted 
Masons.”  That  of  Ireland,  “The  Grand  Ma- 
sonic Lodge.”  Of  Scotland,  “The  Grand 
Lodge  of  the  Ancient  and  Honorable  Fra- 
ternity of  Free  and  Accepted  Masons.”  That 
of  France  is  “The  Grand  Orient.”  The  same 
title  is  taken  by  the  Grand  Lodges  or  Supreme 
Masonic  authorities  of  Portugal,  Belgium, 
Italy,  Spain,  and  Greece,  and  also  by  the 
Grand  Lodges  of  all  the  South  American 
States.  Of  the  German  Grand  Lodges,  the 
only  three  that  have  distinctive  titles  are 
“The  Grand  National  Mother  Lodge  of  the 
Three  Globes,”  “The  Grand  National  Lodge 
of  Germany,”  and  “The  Grand  Lodge  Royal 
York  of  Friendship.”  In  Sweden  and  Den- 
mark they  are  simply  called  “Grand  Lodges.” 
In  the  English  possessions  of  North  America 
they  are  also  called  “Grand  Lodges.”  In  the 
United  States  the  title  of  the  Grand  Lodge  of 
Maine,  of  Massachusetts,  of  Rhode  Island,  of 
Alabama,  of  Illinois,  of  Iowa,  of  Wisconsin,  of 
Minnesota,  and  of  Oregon,  is  the  “Most  Wor- 
shipful Grand  Lodge  of  Ancient  Free  and 
Accepted  Masons”;  of  New  Hampshire,  of 
Vermont,  of  New  York,  of  New  Jersey,  of 
Pennsylvania,  of  Arkansas,  and  of  Indiana,  it 
is  “The  Grand  Lodge  of  the  Ancient  and  Hon- 
orable Fraternity  of  Free  and  Accepted  Ma- 
sons”; of  Maryland,  of  the  District  of  Colum- 
bia, of  Florida,  of  Michigan,  of  Missouri,  and 
of  California,  is  “Grand  Lodge  of  Free  and 
Accepted  Masons”;  of  South  Carolina  is 
“Most  Worshqjful  Grand  Lodge  of  Ancient 
Freemasons”;  of  all  the  other  States  the  title 
is  simply  the  “Grand  Lodge.” 

Tito.  A significant  word  in  the  high  de- 
grees. The  Scottish  Rite  rituals  give  the 
name  of  Tito,  Prince  Harodim,  to  l)im  who 
they  say  was  the  first  who  was  appointed  by 
Solomon  a Provost  and  Judge.  This  person 
appears  to  be  altogether  mythical;  the  word 
is  not  found  in  the  Hebrew  language,  nor  hes 
any  meaning  been  given  to  it.  He  is  rey)re- 
sented  as  having  been  a favorite  of  the  Kif.g 
of  Israel.  He  is  said  to  have  presided  over 
the  Lodge  of  Intendants  of  the  Building,  and 
to  have  been  one  of  the  twelve  illustrious 
knights  who  were  set  over  the  twelve  tribes, 
til  at  of  Naphtali  being  placed  under  his  care. 


788 


TOASTS 


TOASTS 


The  whole  of  this  legend  is,  of  course,  con- 
nected with  the  symbohc  signification  of  those 
degrees. 

Toasts.  Anderson  says  {Constitutions,  1738, 
p.  110)  that  in  1719  Dr.  Desaguliers,  hav- 
ing been  installed  Grand  Master,  “forth- 
with revived  the  old,  regular,  and  peculiar 
toasts  or  healths  of  the  Freemasons.”  If 
Anderson’s  statements  could  be  impUcitly 
trusted  as  historical  facts,  we  should  have  to 
conclude  that  a system  of  regulated  toasts 
prevailed  in  the  Lodges  before  the  revival. 
The  custom  of  drinking  healths  at  banquets  is 
a very  old  one,  and  can  be  traced  to  the  days 
of  the  ancient  Greeks  and  Romans.  From 
them  it  was  handed  down  to  the  moderns,  and 
especially  in  England  we  find  the  “washael” 
of  the  Saxons,  a term  used  in  drinking,  and 
equivalent  to  the  modern  phrase,  “Your 
health.”  Steele,  in  the  Tatler,  intimates  that 
the  word  toast  began  to  be  applied  to  the 
drinking  of  healths  in  the  early  part  of  the 
eighteenth  century.  And  although  his  ac- 
count of  the  origin  of  the  word  has  been  con- 
tested, it  is  very  evident  that  the  drinking  of 
toasts  was  a universal  custom  in  the  clubs  and 
festive  associations  which  were  common  in 
London  about  the  time  of  the  revival  of  Ma- 
sonry. It  is  therefore  to  be  presumed  that 
the  Masonic  Lodges  did  not  escape  the  influ- 
ences of  the  convivial  spirit  of  that  age,  and 
drinking  in  the  Lodge  room  during  the  hours 
of  refreshment  was  a usual  custom,  but,  as 
Oliver  observes,  all  excess  was  avoided,  and 
the  convivialities  of  Masonry  were  regulated 
by  the  Old  Charges,  which  directed  the  breth- 
ren to  enjoy  themselves  with  decent  mirth, 
not  forcing  any  brother  to  eat  or  drink  beyond 
his  inclination,  nor  hindering  him  from  going 
home  when  he  pleased.  The  drinking  was 
conducted  by  rule,  the  Master  giving  the 
toast,  but  first  inquiring  of  the  Senior  Warden, 
“Are  you  charged  in  the  West,  Brother  Sen- 
ior?” and  of  the  Junior  Warden,  “ Are  you 
charged  in  the  South,  Brother  Junior?”  to 
which  appropriate  replies  being  made,  the 
toast  was  drunk  with  honors  peculiar  to  the 
Institution.  In  an  old  Masonic  song,  the  fol- 
lowing stanza  occurs: 

‘“Are  you  charged  in  the  West?  are  you  charged 
in  the  South?  ’ 

The  Worshipful  Master  cries. 

‘We  are  charged  in  the  West,  we  are  charged 
in  the  South,’ 

Each  Warden  prompt  replies.” 

One  of  the  catechetical  works  of  the  last 
century  thus  describes  the  drinking  customs 
of  the  Masons  of  that  period:  “The  table 
being  plentifully  supplied  with  wine  and 
punch,  every  man  has  a glass  set  before  him, 
and  fills  it  with  what  he  chooses.  But  he 
must  drink  his  glass  in  turn,  or  at  least  keep 
the  motion  with  the  rest  When,  therefore,  a 
public  health  is  given,  the  Master  fills  first, 
and  desires  the  brethren  to  charge  their 
glasses;  and  when  this  is  supposed  to  be  done, 
the  Master  says.  Brethren,  are  you  all  charged  f 
The  Senior  and  Junior  Wardens  answer,  We 


are  all  charged  in  the  South  and  West.  Then 
they  all  stand  up,  and,  observing  the  Master’s 
motions,  (hke  the  soldier  his  right-hand  man,) 
drink  their  glasses  off.”  Another  work  of  the 
same  period  says  that  the  first  toast  given  was 
“the  King  and  the  Craft.”  But  a still  older 
work  gives  what  it  calls  “A  Free-Mason’s 
Health”  in  the  following  words:  “Here’s  a 
health  to  our  society  and  to  every  faithful 
brother  that  keeps  his  oath  of  secrecy.  As 
we  are  sworn  to  love  each  other,  the  world  no 
Order  knows  like  this  our  noble  and  ancient 
Fraternity.  Let  them  wonder  at  the  Mys- 
tery. Here,  Brother,  I drink  to  thee.” 

In  time  the  toasts  improved  in  their  style, 
and  were  deemed  of  so  much  importance  that 
lists  of  them,  for  the  benefit  of  those  who  were 
deficient  in  inventive  genius,  were  published 
in  all  the  pocketbooks,  calendars,  and  song 
books  of  the  Order.  Thus  a large  collection 
is  to  be  found  in  the  Masonic  Miscellanies  of 
Stephen  Jones.  A few  of  them  will  show  their 
tec  Weal  character:  “To  the  secret  and  si- 
lent”; “To  the  memory  of  the  distinguished 
Three”;  “To  all  that  live  within  compass  and 
square”;  “To  the  memory  of  the  Tyrian  ar- 
tist ” ; “To  him  that  first  the  work  began,”  etc. 

But  there  was  a regular  series  of  toasts 
which,  besides  these  voluntary  ones,  were 
always  given  at  the  refreshments  of  the  breth- 
ren. Thus,  when  the  reigning  sovereign  hap- 
pened to  be  a member  of  the  Fraternity,  the 
first  toast  given  was  always  “The  King  and 
the  Craft.” 

In  the  French  Lodges  the  drinking  of  toasts 
was,  with  the  word  itself,  borrowed  from  Eng- 
land. It  was,  however,  subjected  to  strict 
rules,  from  which  there  could  be  no  departure. 
Seven  toasts  were  called  “Santas  a’ obliga- 
tion,” because  drinking  them  was  made  ob- 
ligatory, and  could  not  be  omitted  at  the 
Lodge  banquet.  They  were  as  follows:  1. 
The  health  of  the  Sovereign  and  his  family; 
2.  That  of  the  Grand  Master  and  the  chiefs  of 
the  Order;  3.  That  of  the  Master  of  the 
Lodge;  4.  That  of  the  Wardens;  5.  That  of 
the  other  officers;  6.  That  of  the  visitors; 
7.  That  of  all  Masons  wheresoever  spread 
over  the  two  hemispheres.  In  1872,  the 
Grand  Orient,  after  long  discussions,  reduced 
the  number  of  santes  d' obligation  from  seven  to 
four,  and  changed  their  character.  They  are 
now:  1.  To  the  Grand  Orient  of  France,  the 
Lodges  of  its  correspondence,  and  foreign 
Grand  Orients;  2.  To  the  Master  of  the 
Lodge;  3.  To  the  Wardens,  the  officers, 
affiliated  Lodges,  and  visiting  brethren;  4. 
To  all  Masons  existing  on  each  hemisphere. 

The  systematized  method  of  drinking 
toasts,  wWch  once  prevailed  in  the  Lodges  of 
the  English-speaking  countries,  has  been,  to  a 
great  extent,  abandoned;  yet  a few  toasts  still 
remain,  which,  although  not  absolutely  ob- 
ligatory, are  still  never  omitted.  Thus  no 
Masonic  Lodge  would  neglect  at  its  banquet 
to  offer,  as  its  first  toast,  a sentiment  expres- 
sive of  respect  for  the  Grand  Lodge. 

The  venerable  Oliver  was  a g^eat  admirer 
of  the  custom  of  drinking  Masonic  toasts,  and 


TOKEN 


TOMB 


789 


panegyrizes  it  in  his5oo/b  of  the  Lodge  (p.  147). 
He  says  that  at  the  time  of  refreshment  in  a 
Masonic  Lodge  ‘‘the  song  appeared  to  have 
more  zest  than  in  a private  company;  the 
toast  thrilled  more  vividly  upon  the  recollec- 
tion; and  the  small  modicum  of  punch  with 
which  it  was  honored  retained  a higher  flavor 
than  the  same  potation  if  produced  at  a pri- 
vate board.”  And  he  adds,  as  a specimen,  the 
following  “characteristic  toast,”  which  he 
says  was  always  received  with  a “profound 
expression  of  pleasure.” 

“To  him  that  all  things  understood, 

To  him  that  found  the  stone  and  wood, 

To  him  that  hapless  lost  his  blood, 

In  doing  of  liis  duty, 

To  that  blest  age  and  that  blest  morn 
Whereon  those  three  great  men  were  born. 
Our  noble  science  to  adorn 

With  Wisdom,  Strength,  and  Beauty.” 

It  is  not  surprising  that  he  should  after- 
ward pathetically  deplore  the  discontinuance 
of  the  custom. 

Token.  The  word  token  is  derived  from 
the  Anglo-Saxon  tacn,  which  means  a sign, 
presage,  type,  or  representation,  that  which 
points  out  something;  and  this  is  traced  to 
twcan,  to  teach,  show,  or  instruct,  because  by  a 
token  we  show  or  instruct  others  as  to  what 
we  are.  Bailey,  whose  Dictionary  was  »pub- 
lished  soon  after  the  revival,  defines  it  as  “a 
sign  or  mark  ” ; but  it  is  singular  that  the  word 
is  not  found  in  either  of  the  dictionaries  of 
Phillips  or  Blount,  which  were  the  most  pop- 
ular glossaries  in  the  beginning  of  the  last 
century.  The  word  was,  however,  well  known 
to  the  Fraternity,  and  was  in  use  at  the  time 
of  the  revival  with  precisely  the  same  meaning 
that  is  now  given  to  it  as  a mode  of  recogni- 
tion. 

The  Hebrew  word  DIX,  dth,  is  frequently 
used  in  Scripture  to  signify  a sign  or  memorial 
of  something  past,  some  covenant  made  or 
promise  given.  Ttius  God  says  to  Noah,  of 
the  rainbow,  “it  shall  be  for  a token  of  a cove- 
nant between  me  and  the  earth”;  and  to 
Abraham  he  says  of  circumcision,  “it  shall  be 
a token  of  the  covenant  betwixt  me  and  vou.” 
In  Masonry,  the  grip  of  recognition  is  called  a 
token,  because  it  is  an  outward  sign  of  the 
covenant  of  friendship  and  fellowship  entered 
into  between  the  members  of  the  Fraternity, 
and  is  to  be  considered  as  a memorial  of  that 
covenant  which  was  made,  when  it  was  first 
received  by  the  candidate,  between  him  and 
the  Order  into  which  he  was  then  initiated. 

Neither  the  French  nor  the  German  Masons 
have  a word  precisely  equivalent  to  token. 
Krause  translates  it  by  merkmale,  a sign  or 
representation,  but  which  has  no  technical 
Masonic  signification.  The  French  have  only 
attouchement,  which  means  the  act  of  touch- 
ing; and  the  Germans,  griff,  which  is  the  same 
as  the  English  grip.  In  the  technical  use  of 
the  word  token,  the  English-speaking  Masons 
have  an  advantage  not  possessed  by  those  of 
any  other  country. 

Tolerance  Lodge.  When  the  initiation  of 
Jews  was  forbidden  in  the  Prussian  Lodges, 


two  brethren  of  Berlin,  Von  Hirschfeld  and 
Catter,  induced  by  a spirit  of  toleration,  or- 
ganized a Lodge  in  Berlin  for  the  express  pur- 
pose of  initiating  Jews,  to  which  they  gave  the 
appropriate  name  of  Tolerance  Lodge.  This 
Lodge  was  not  recognized  by  the  Masonic  au- 
thorities. 

Toleration.  The  grand  characteristic  of 
Masonry  is  its  toleration  in  religion  and  poli- 
tics. In  respect  to  the  latter,  its  toleration 
has  no  limit.  The  question  of  a man’s  polit« 
ical  opinions  is  not  permitted  to  be  broached 
in  the  Lodge;  in  reference  to  the  former,  it 
requires  only  that,  to  use  the  language  of  the 
Old  Charge,  Masons  shall  be  of  “that  religion 
in  which  all  men  agree,  leaving  their  particu- 
lar opinions  to  themselves.”  {Constitutions, 
1723,  p.  50.)  The  same  Old  Charges  say, 
“No  private  piques  or  quarrels  must  be 
brought  within  the  door  of  the  Lodge,  far  less 
any  quarrels  about  religion,  or  nations,  or  state 
policy,  we  being  only,  as  Masons,  of  the  Cath- 
ohc  religion  above-mentioned;  we  are  also  of 
all  nations,  tongues,  kindreds,  and  languages, 
and  are  resolved  against  aU  politics,  as  what 
never  yet  conduced  to  the  welfare  of  the 
Lodge,  nor  ever  will.”  {Ibid.,  p.  54.) 

Tomb  of  Adonlram.  Margoliouth,  in  his 
History  of  the  Jews,  tells  the  legend  that  at 
Saguntum,  in  Spain,  a sepulcher  was  found 
four  hunted  years  ago,  with  the  following 
Hebrew  inscription:  “This  is  the  grave  of 
Adoniram,  the  servant  of  King  Solomon,  who 
eame  to  collect  the  tribute,  and  died  on  the 
day — ” Margoliouth,  who  believes  the  myth- 
ical story,  says  that  the  Jesuit  Villepandus, 
being  desirous  of  ascertaining  if  the  state- 
ments concerning  the  tomb  were  true,  directed 
the  Jesuit  students  who  resided  at  Mmviedro, 
a small  village  erected  upon  the  ruins  of  Sa- 
guntum, to  make  diligent  search  for  the  tomb 
and  inscription.  After  a thorough  investi- 
gation, the  Jesuit  students  were  shown  a stone 
on  which  appeared  a Hebrew  inscription,  much 
defaced  ana  nearly  obliterated,  which  the 
natives  stated  was  “the  stone  of  Solomon’s,  col- 
lector.” Still  unsatisfied,  they  made  further 
search,  and  discovered  a manuscript  written 
in  antique  Spanish,  and  carefully  preserved  in 
the  citadel,  in  which  the  following  entry  was 
made:  “At  Saguntum,  in  the  citadel,  in  the 
year  of  our  Lord  1480,  a little  more  or  less,  was 
discovered  a sepulchre  of  surprising  antiquity. 
It  contained  an  embalmed  corpse,  not  of  the 
usual  stature,  but  taller  than  is  common.  It 
had  and  still  retains  on  the  front  two  lines  in 
the  Hebrew  language  and  characters,  the  sense 
of  which  is:  ‘The  sepulchre  of  Adoniram,  the 
servant  of  King  Solomon,  who  came  hither  to 
collect  tribute.’  ” 

The  story  has  far  more  the  appearance  of  a 
Talmudic  or  a Rosicrucian  legend  than  that  of 
an  historical  narrative. 

Tomb  of  Hiram  Abif.  All  that  is  said  of 
it  in  Masonry  is  more  properly  referred  to  in 
the  article  on  the  Monument  in  the  Third  De- 
gree. (See  Monument.) 

Tomb  of  Hiram  of  Tjre.  Five  miles  to 
the  east  of  the  city  of  Tyre  is  an  ancient  monu- 


790 


TONGUE 


TORGAU 


ment,  called  by  the  natives  Kabr  Hairan,  or 
the  tomb  of  Hiram.  The  tradition  that  the 
King  of  Tyre  was  there  interred  rests  only  on 
the  authority  of  the  natives.  It  bears  about 
it,  however,  the  unmistakable  marks  of  ex- 
treme antiquity,  and,  as  Thompson  says  {The 
Land  and  The  Book,  p.  196),  there  is  nothing  in 
the  monument  itself  inconsistent  with  the  idea 
that  it  marks  the  final  resting-place  of  that 
friend  of  Solomon.  He  thus  describes  it: 
“The  base  consists  of  two  tiers  of  great  stones, 
each  three  feet  thick,  thirteen  feet  long,  and 
eight  feet  eight  inches  broad.  Above  this  is 
one  huge  stone,  a little  more  than  fifteen  feet 
long,  ten  broad,  and  three  feet  four  inches 
thick.  Over  this  is  another,  twelve  feet  three 
inches  long,  eight  broad,  and  six  high.  The 
top  stone  is  a little  smaller  every  way,  and  only 
five  feet  thick.  The  entire  height  is  twenty- 
one  feet.  There  is  nothing  like  it  in  this  coun- 
try, and  it  may  well  have  stood,  as  it  now  does, 
ever  since  the  days  of  Solomon.  These  large 
broken  sarcophagi  scattered  around  it  are  as- 
signed by  tradition  to  Hiram’s  mother,  wife, 
and  family.” 

Dr.  Morris,  who  visited  the  spot  in  1868, 
gives  a different  admeasurement,  which  is 
probably  more  accurate  than  that  of  Thomp- 
son. According  to  him,  the  first  tier  is  14  ft. 
long,  8 ft.  8 in.  b^road,  4 ft.  thick.  Second  tier, 
14  ft.  long,  8 ft.  8 in.  broad,  2 ft.  10  in.  thick. 
Third  tier,  15  ft.  1 in.  long,  9 ft.  11  in.  broad, 

2 ft.  11  in.  thick.  Fourth  tier,  12  ft.  11  in. 
long,  7 ft.  8 in.  broad,  6 ft.  5 in.  thick.  Fifth 
tier,  12  ft.  11  in.  long,  7 ft.  8 in.  broad,  and 

3 ft.  6 in.  thick.  He  makes  the  height  of  the 
whole  19  ft.  8 in. 

Travelers  have  been  disposed  to  give  more 
credit  to  the  tradition  which  makes  this  monu- 
ment the  tomb  of  the  King  of  Tyre  than  to 
most  of  the  other  legends  which  refer  to  an- 
cient sepulchers  in  the  Holy  Land. 

Tongue.  In  the  early  rituals  of  the  last 
century,  the  tongue  is  called  the  key  to  the 
secrets  of  a Mason;  and  one  of  the  toasts  that 
was  given  in  the  Lodge  was  in  these  words: 
“To  that  excellent  key  of  a Mason’s  tongue, 
which  ought  always  to  speak  as  well  in  the 
absence  of  a brother  as  in  his  presence;  and 
when  that  cannot  be  done  with  honor,  justice, 
or  propriety,  that  adopts  the  virtue  of  a 
Mason,  which  is  silence.” 

Tongue  of  Good  Eepo^t.  Being  “under 
the  tongue  of  good  report”  is  equivalent,  in 
Masonic  technical  language,  to  being  of  good 
character  or  reputation.  It  is  required  that 
the  candidate  for  initiation  should  be  one  of 
whom  no  tongue  speaks  evil.  The  phrase  is 
an  old  one,  and  is  found  in  the  earliest  rituals 
of  the  last  century. 

Topaz.  In  Hebrew,  miDD,  pitdah.  It  was 
the  second  stone  in  the  first  row  of  the  high 
priest’s  breastplate,  and  was  referred  to  Sim- 
eon. The  ancient  topaz,  says  King  {Antique 
Gems,  p.  56),  was  the  present  chrysolite,  which 
was  furnished  from  an  island  in  the  Red  Sea. 
It  is  of  a bright  greenish  yellow,  and  the  soft- 
est of  all  precious  stones. 

Topes.  Pillars,  also  signifying  towers  and 


tumuli.  This  is  a corruption  of  the  Sanskrit 
word  Stoopa,  meaning  mounds,  heaps,  karns. 
The  Topes  of  the  Karli  temple,  a Buddhist 
shrine,  which  may  be  seen  up  the  Western 
Ghats  from  Bombay  to  Poona,  are  presumed 
to  be  Phalhc  pillars  placed  in  front,  precisely 
as  Solomon  placed  his  Jachin  and  Boaz.  Some 
travelers  state  that  only  one  of  these  pillars 
stands  at  present.  The  pillars  were  shaft  plain, 
with  a capital  carrying  four  lions,  representing 
power  and  cat-like  salaciousness.  Between 


these  pillars  may  be  seen  the  great  window 
which  hghts  all  the  Temple,  arched  in  the 
form  of  a horseshoe,  which  is  the  Isian  head- 
dress and  Maiya’s  holy  sign,  and  after  which 
the  Roman  Church  adopts  one  of  Mary’s 
favorite  head-dresses.  It  is  the  “crown  of 
Venus  Urania.” 

These  pillars  are  prominent  features  of 
Buddhist  sacred  buildings,  and  when  com- 
posed of  a single  stone  are  called  a Lat.  They 
are  frequently  ornamented  with  honeysuckles. 
The  oldest  monument  hitherto  discovered  in 
India  is  a group  of  these  monoliths  set  up  by 
Asoka  in  the  middle  of  the  third  century  b.c. 
They  were  all  ahke  in  form,  inscribed  with 
four  short  edicts  containing  the  creed  and  prin- 
cipal doctrines  of  Buddhism.  These  pillars 
stood  originally  in  front  of  some  sacred  build- 
ings whidi  have  perished;  they  are  polished, 
45  feet  each  in  height,  and  surmounted  by 
lions.  The  Thuparamya  Tope,  in  Ceylon, 
has  184  handsome  monoliths,  26  feet  in  height, 
round  the  center  holy  mound. 

Torch-Bearer.  The  fifteenth  officer  in  the 
High  Council  of  the  Society  of  Rosicrucians; 
also  known  as  an  officer  in  the  Appendant 
Order  of  the  Holy  Sepulcher.  One  who  bears 
a torch. 

Torches.  The  ancients  made  use  of  torches 
both  at  marriages  and  funerals.  They  were 
also  employed  in  the  ceremonies  of  the  Eleu- 
sinian  mysteries.  They  have  been  introduced 
into  the  high  degrees,  especially  on  the  Conti- 
nent, principally  as  marks  of  honor  in  the  re- 
ception of  distinguished  visitors,  on  which  oc- 
casion they  are  technically  called  “stars.” 
Du  Cange  mentions  their  use  during  the  Mid- 
dle Ages  on  funeral  occasions. 

Torgau,  Constitutions  of.  Torgau  is  a 
fortified  town  on  the  Elbe,  in  the  Prussian 
Province  of  Saxony.  It  was  there  that  Luther 
and  his  friends  wrote  theRoofc  of  Torgau,  which 
was  the  foundation  of  the  subsequent  Augs- 
bm*g  Confession,  and  it  was  there  that  the 


TORRUBIA 


TRADITION 


791 


Lutherans  concluded  a league  with  the  Elector 
Frederick  the  Wise.  The  Stone-Masons,  whose 
seat  was  there  in  the  fifteenth  century,  had, 
with  the  other  Masons  of  Saxony,  accepted  the 
Constitutions  enacted  in  1459  at  Strasburg. 
But,  finding  it  necessary  to  make  some  spe- 
cial regulations  for  their  own  internal  govern- 
ment, they  drew  up,  in  1462,  Constitutions  in 
112  articles,  which  are  known  as  the  “Torgau 
Ordinances.”  A duplicate  of  these  Constitu- 
tions was  deposited,  in  1486,  in  the  Stone- 
Mason’s  hutle  at  Rochlitz.  An  authenticated 
copy  of  this  document  was  published  by  C.  L. 
Stieglitz  at  Leipsic,  in  1829,  in  a work  entitled 
Ueher  die  Kirche  der  heiligen  Kunigunde  zu 
Rochlitz  und  die  Steinmctzhiitte  daselbst  An 
abstract  of  these  Ordinances,  with  critical 
comparisons  with  other  Constitutions,  was 
published  by  Kloss  in  his  Die  Freimaurerei  in 
Hirer  wahren  Bedeutung.  The  Torgau  Or- 
dinances are  important  because,  with  those  of 
Strasburg,  they  are  the  only  authentic  Consti- 
tutions of  the  German  Stone-Masons  extant 
except  the  Brother-Book  of  1563. 

Torrubfa,  Joseph.  A Franciscan  monk, 
who  in  1751  was  the  censor  and  reviser  of  the 
Inquisition  in  Spain.  Torrubia,  that  he  might 
be  the  better  enabled  to  carry  into  effect  a 
persecution  of  the  Freemasons,  obtained  under 
an  assumed  name,  and  in  the  character  of  a 
secular  priest,  initiation  into  one  of  the  Lodges, 
having  first  received  from  the  Grand  Peni- 
tentiary a dispensation  for  the  act,  and  an 
absolution  from  the  oath  of  secrecy.  Having 
thus  acquired  an  exact  list  of  the  Lodges  in 
Spain,  and  the  names  of  their  members,  he 
caused  hundreds  of  Masons  to  be  arrested  and 
punished,  and  succeeded  in  having  the  Order 
prohibited  by  a decree  of  King  Ferdinand 
VI.  Torrubia  combined  in  his  character  the 
bigotry  of  the  priest  and  the  villainy  of  the 
traitor. 

Tournon,  M.  A Frenchman  and  Free- 
mason, who  had  been  invited  into  Spain  by 
the  government  in  order  to  establish  a manu- 
factory of  brass  buttons,  and  to  instruct  the 
Spanish  workmen.  In  1757  he  was  arrested 
by  the  Inquisition  on  the  charge  of  being  a 
Freemason,  and  of  having  invited  his  pupils  to 
join  the  Institution.  He  was  sentenced  to 
imprisonment  for  one  year,  after  which  he  was 
banished  from  Spain,  being  conducted  under 
an  escort  to  the  frontiers  of  France.  Tournon 
was  indebted  for  this  clemency  to  his  want  of 
firmness  and  fidelity  to  the  Order — he  having 
solemnly  abjured  it,  and  promised  never  again 
to  attend  its  assemblies.  Llorente,  in  his  His- 
tory of  the  Inquisition,  gives  an  account  of 
Tournon’s  trial. 

Tow,  Cable.  See  Cable  Tow. 

Tower,  Degree  of  the.  {Grade  de  la  Tour.) 
A name  sometimes  given  to  the  Second  Degree 
of  the  Royal  Order  of  Scotland. 

Tower  of  Babel.  See  Babel. 

Town,  Salem.  The  Rev.  Salem  Town, 
LL.D.,  was  born  at  Belch ertown,  in  the  State 
of  Massachusetts,  March  5,  1779.  He  re- 
ceived a classical  education,  and  obtained  at 
college  the  degree  of  Master  of  Arts,  and  later 


in  life  that  of  Doctor  of  Laws.  For  some 

ears  he  was  the  Principal  of  an  academy,  and 

is  writings  give  the  evidence  that  he  was  en- 
dowed with  more  than  ordinary  abilities.  He 
was  ardently  attached  to  Freemasonry,  and 
was  for  many  years  Grand  Chaplain  of  the 
Grand  Lodge  and  Grand  Chapter,  and  Grand 
Prelate  of  the  Grand  Commandery  of  New 
York.  In  1818  he  published  a small  work,  of 
two  hundred  and  eighty-three  pages,  entitled 
A System  of  Speculative  Masonry.  This  work 
is  of  course  tinged  with  all  the  legendary  ideas 
of  the  origin  of  the  Institution  which  pre- 
vailed at  that  period,  and  would  not  now  be 
accepted  as  authoritative;  but  it  contains, 
outside  of  its  historical  errors,  many  valuable 
and  suggestive  thoughts.  Bro.  Town  was 
highly  respected  for  his  many  virtues,  the 
consistency  of  his  life,  and  his  unwearied  de- 
votion to  the  Masonic  Order.  He  died  at 
Greencastle,  Indiana,  February  24,  1864,  at 
the  ripe  age  of  eighty-nine  years. 

Townshend,  Simeon.  The  putative  au- 
thor of  a book  entitled  Observations  and  In- 
quiries relating  to  the  Brotherhood  of  the  Free 
Masons,  which  is  said  to  have  been  printed  at 
London  in  1712.  Boileau,  Levesque,  Thory, 
Oliver,  and  Kloss  mention  it  by  name.  None 
of  them,  however,  appear  to  have  seen  it. 
Kloss  calls  it  a doubtful  book.  If  such  a work 
is  in  existence,  it  will  be  a valuable  and  much 
needed  contrilDution  to  the  condition  of  Ma- 
sonry in  the  south  of  England  just  before  the 
revival,  and  may  tend  to  settle  some  mooted 
questions.  Levesque  {Apergu,  p.  47)  says  he 
has  consulted  it;  but  his  manner  of  referring 
to  it  throws  suspicion  on  the  statement,  and 
it  is  doubtful  if  he  ever  saw  it. 

Tracing-Board.  The  same  as  a Floor- 
Cloth,  which  see. 

Trade- Gilds.  See  Gilds. 

Tradition.  There  are  two  kinds  of  tradi- 
tions in  Masonry:  First,  those  which  detail 
events,  either  historically,  authentic  in  part, 
or  in  whole,  or  consisting  altogether  of  arbi- 
trary fiction,  and  intended  simply  to  convey 
an  allegorical  or  symbolic  meaning;  and  sec- 
ondly, of  traditions  which  refer  to  customs  and 
usages  of  the  Fraternity,  especially  in  matters 
of  ritual  observance. 

The  first  class  has  already  been  discussed 
in  this  work  in  the  article  on  Legend,  to  which 
the  reader  is  referred.  The  second  class  is 
now  to  be  considered. 

The  traditions  which  control  and  direct  the 
usages  of  the  Fraternity  constitute  its  un- 
written law,  and  are  almost  wholly  applicable 
to  its  ritual,  although  they  are  sometimes  of 
use  in  the  interpretation  of  doubtful  points  in 
its  written  law.  Between  the  written  and  the 
unwritten  law,  the  latter  is  always  paramount. 
This  is  evident  from  the  definition  of  a tra- 
dition as  it  is  given  by  the  monk  Vincent  of 
Lerins:  “Quod  semper,  quod  ubique,  quod 
ab  omnibus  traditum  est”;  i.  e.,  tradition  is 
that  which  has  been  handed  down  at  all  times, 
and  in  all  places,  and  by  all  persons.  The  law 
which  thus  has  antiquity,  universality,  and 
common  consent  for  its  support,  must  override 


792 


TRAMPING 


TRAVELING 


all  subsequent  laws  which  are  modern,  local, 
and  have  only  partial  agreement. 

It  is  then  important  that  those  traditions  of 
Masonry  which  prescribe  its  ritual  observances 
and  its  landmarks  should  be  thoroughly  un- 
derstood, because  it  is  only  by  attention  to 
them  that  uniformity  in  the  esoteric  instruc- 
tion and  work  of  the  Order  can  be  preserved. 

Cicero  has  wisely  said  that  a well-consti- 
tuted commonwealth  must  be  governed  not 
by  the  written  law  alone,  but  also  by  the  un- 
written law  or  tradition  and  usage;  and  this  is 
especially  the  case,  because  the  written  law, 
however  perspicuous  it  may  be,  can  be  diverted 
into  various  senses,  unless  the  republic  is 
maintained  and  preserved  by  its  usages  and 
traditions,  which,  although  mute  and  as  it 
were  dead.,  yet  speak  with  a living  voice,  and 
give  the  true  interpretation  of  that  which  is 
written. 

This  axiom  is  not  less  true  in  Masonry  than 
it  is  in  a commonwealth.  No  matter  what 
changes  may  be  made  in  its  statutes  and  regu- 
lations of  to-day  and  its  recent  customs,  there 
is  no  danger  of  losing  the  identity  of  its  modern 
with  its  ancient  form  and  spirit  while  its  tra- 
ditions are  recognized  and  maintained. 

Tramping  Masons.  Unworthy  members 
of  the  Order,  who,  using  their  privileges  for 
interested  purposes,  traveling  from  city  to 
city  and  from  Lodge  to  Lodge,  that  they  may 
seek  relief  by  tales  of  fictitious  distress,  have 
been  called  “tramping  Masons.”  The  true 
brother  should  ever  obtain  assistance;  the 
tramper  should  be  driven  from  the  door  of 
every  Lodge  or  the  house  of  every  Mason 
where  he  seeks  to  intrude  his  imposture. 

Transfer  of  Warrant.  The  Enghsh  Con- 
stitutions (Rule  221)  enact  that  “No  warrant 
can  be  transferred  under  any  circumstances.” 
Similarly  the  Scotch  Constitution  (Rule  148) 
says  “ A Charter  cannot  be  transferred  under 
any  circumstances.” 

Transient  Brethren.  Masons  who  do  not 
reside  in  a particular  place,  but  only  tempo- 
rarily visit  it,  are  called  “ transient  brethren.” 
They  are,  if  worthy,  to  be  cordially  welcomed, 
but  are  never  to  be  admitted  into  a Lodge 
until,  after  the  proper  precautions,  they  have 
been  proved  to  be  “true  and  trusty.”  This 
usage  of  hospitality  has  the  authority  of  all 
the  Old  Constitutions,  which  are  careful  to 
inculcate  it.  Thus  the  Lansdowne  MS. 
charges  “that  every  Mason  receive  or  cherish 
Strange  Fellows  when  they  come  over  the 
countrey,  and  sett  them  on  worke  if  they  will 
worke,  as  the  manner  is,  (that  is  to  say)  if  the 
Mason  have  any  moulde  stone  in  his  place,  on 
worke;  and  if  he  have  none,  the  Mason  snail 
refresh  him  with  money  unto  the  next  Lodge.” 

Although  Speculative  Masons  no  longer 
visit  Lodges  for  the  sake  of  work  or  wages,  the 
usage  of  our  Operative  predecessors  has  oeen 
spiritualized  in  our  symbohc  system.  Hence 
visitors  are  often  invited  to  take  a part  in  the 
labors  of  the  Lodge,  and  receive  their  portion 
of  the  fight  and  truth  wMch  constitute  the 
symbolic  pay  of  a Speculative  Mason. 
Transition  Period.  Findel  calls  that 


period  in  the  history  of  Masonry,  when  it  was 
gradually  changing  its  character  from  that  of 
an  Operative  to  that  of  a Speculative  society, 
“the  Transition  Period.”  It  began  in  1600, 
and  terminated  in  1717  by  the  establishment 
of  the  Grand  Lodge  of  England  in  London, 
after  which,  says  Findel  ( Hist.,  English  trans- 
lation, p.  131),  “modern  Freemasonry  was  now 
to  be  taught  as  a spiritualizing  art,  and  the 
Fraternity  of  Operative  Masons  was  exalted 
to  a Brotherhood  of  symbolic  builders,  who,  in 
the  place  of  visible,  perishable  temples,  are 
engaged  in  the  erection  of  that  one,  invisible, 
eternal  temple  of  the  heart  and  mind.” 

Transmission,  Charter  of.  A deed  said 
to  have  been  granted  by  James  de  Molay, 
just  before  his  death,  to  Mark  Larmenius,  by 
which  he  transmitted  to  him  and  to  his  suc- 
cessors the  office  of  Grand  Master  of  the  Tem- 
plars. It  is  the  foundation-deed  of  the 
“Order  of  the  Temple.”  After  having  dis- 
appeared for  many  years  it  was  rediscovered 
and  purchased  by  Bro.  F.  I.  W.  Crowe  of  Chi- 
chester, England,  who  thought  it  too  im- 
ortant  and  valuable  to  remain  in  private 
ands,  and  it  is  now  in  the  possession  of  the 
Great  Priory  of  England,  it  is  written  in  a 
Latin  cipher  on  a large  folio  sheet  of  parch- 
ment. The  outward  appearance  of  the  docu- 
ment is  of  great  antiquity,  but  it  lacks 
internal  evidence  of  authenticity.  It  is,  there- 
fore, by  most  authorities,  considered  a forgery. 
(See  Temple,  Order  of  the.) 

Trapplsts,  Order  of  Religious.  An  order 
founded  by  that  devotee  of  secret  organiza- 
tions, Count  La  Perche,  in  1140. 

Travel.  In  the  symbolic  language  of  Ma- 
sonry, a Mason  always  travels  from  west  to 
east  in  search  of  fight — he  travels  from  the 
lofty  tower  of  Babel,  where  language  was  con- 
founded and  Masonry  lost,  to  the  threshing- 
floor  of  Oman  the  Jebusite,  where  lan^age 
was  restored  and  Masonry  found.  The  Mas- 
ter Mason  also  travels  into  foreign  countries 
in  search  of  wages.  All  this  is  pure  symbol- 
ism, unintelligible  in  any  other  sense.  For  its 
interpretation.  Bee  Foreign  Country  and  Thresh- 
ing-Floor. 

Traveling  Masons.  There  is  no  portion 
of  the  history  of  the  Order  so  interesting  to  the 
Masonic  scholar  as  that  which  is  embraced  by 
the  Middle  Ages  of  Christendom,  beginning 
with  about  the  tenth  century,  when  the  whole 
of  civilized  Europe  was  perambulated  by  those 
associations  of  workmen,  who  passed  from 
country  to  country  and  from  city  to  city  under 
the  name  of  “ Traveling  Masons,”  for  the  pur- 
pose of  erecting  religious  edifices.  There  is 
not  a country  of  Europe  which  does  not  at  this 
day  contain  honorable  evidences  of  the  skill 
and  industry  of  our  Masonic  ancestors.  I 
therefore  propose,  in  the  present  article,  to 
give  a brief  sketch  of  the  origin,  the  progress, 
and  the  character  of  these  traveling  architects. 

Mr,  George  Godwin,  in  a lecture  published 
in  the  Builder  (vol.  ix.,  p.  463),  says:  “ There 
are  few  points  in  the  Middle  Ages  more  pleas- 
ing to  look  back  upon  than  the  existence  of  the 
associated  Masons;  they  are  the  bright  spot 


TRAVELING 


TRAVELING 


793 


in  the  general  darkness  of  that  period,  the 
patch  of  verdure  when  all  around  is  barren.” 

Ciavel,  in  his  Histoire  Fitter esque  de  la 
Franc-Maqonnerie,  has  traced  the  organiza- 
tion of  these  associations  to  the  ‘‘collegia 
artificum,”  or  colleges  of  artisans,  which  were 
instituted  at  Rome,  by  Numa,  in  the  year 
B.c.  714,  and  whose  members  were  originally 
Greeks,  imported  by  this  lawgiver  for  the  pur- 
pose of  embellishing  the  city  over  which  he 
reigned.  They  continued  to  exist  as  well- 
established  corporations  throughout  all  the 
succeeding  years  of  the  kingdom,  the  republic, 
and  the  empire.  (See  Roman  Colleges  of 
Artificers.) 

These  “sodalitates,”  or  fraternities,  began, 
upon  the  invasion  of  the  barbarians,  to  decline 
in  numbers,  in  respectability,  and  in  power. 
But  on  the  conversion  of  the  whole  empire, 
they,  or  others  of  a similar  character,  began 
again  to  flourish.  The  priests  of  the  Chris- 
tian church  became  their  patrons,  and  under 
their  guidance  they  devoted  themselves  to  the 
building  of  churches  and  monasteries.  In  the 
tenth  century,  they  were  established  as  a free 
gild  or  corporation  in  Lombardy.  For  when, 
after  the  decline  and  fall  of  the  empire,  the 
city  of  Rome  was  abandoned  by  its  sovereigns 
for  other  secondary  cities  of  Italj^,  such  as 
Milan  and  Ravenna,  and  new  courts  and  new 
capitals  were  formed,  the  kingdom  of  Lom- 
bardy sprang  into  existence  as  the  great  cen- 
ter of  all  energy  in  trade  and  industry,  and  of 
refinement  in  art  and  literature.  Como  was 
a free  republic  to  which  many  fled  during  the 
invasions  of  the  Vandals  and  Goths.  It  was 
in  Lombardy,  as  a consequence  of  the  great 
center  of  hfe  from  Rome,  and  the  development 
not  only  of  commercial  business,  but  of  all 
sorts  of  trades  and  handicrafts,  that  the  cor- 
porations known  as  gilds  were  first  organized. 

Among  the  arts  practised  by  the  Lombards, 
that  of  building  held  a preeminent  rank.  And 
Muratori  tells  us  that  the  inhabitants  of 
Como,  a principal  city  of  Lombardy.  Italy, 
had  become  so  superior  as  masons,  tnat  the 
appellation  of  Magistri  Comacini,  or  Masters 
from  Como,  had  become  generic  to  all  of  the 
profession. 

Mr.  Hope,  in  his  Historical  Essay  on  Archi- 
tecture, has  treated  this  subject  almost  ex- 
haustively. He  says: 

“We  cannot  then  wonder  that,  at  a period 
when  artificers  and  artists  of  every  class,  from 
those  of  the  most  mechanical,  to  those  of  the 
most  intellectual  nature,  formed  themselves 
into  exclusive  corporations,  architects — whose 
art  may  be  said  to  offer  the  most  exact  medium 
between  those  of  the  most  urgent  necessity, 
and  those  of  mere  ornament,  or,  indeed,  in  its 
wide  span  to  embrace  both — should,  above  all 
others,  have  associated  themselves  into  simi- 
lar bodies,  which,  in  conformity  to  the  general 
style  of  such  corporations,  assumed  that  of 
Free  and  Accepted  Masons,  and  was  composed 
of  those  members  who,  after  a regular  passage 
through  the  different  fixed  stages  of  appren- 
ticeship, were  received  as  masters,  and  entitled 
to  exercise  the  profession  on  their  own  account. 


“ In  an  age,  however,  in  which  lay  individ- 
uals, from  the  lowest  subject  to  the  sovereign 
himself,  seldom  built  except  for  mere  shelter 
and  safety — seldom  sought,  nay,  rather 
avoided,  in  their  dwellings  an  elegance  which 
might  lessen  their  security;  in  which  even  the 
community  collectively,  in  its  public  and  gen- 
eral capacity,  divided  into  component  parts 
less  numerous  and  less  varied,  required  not 
those  numerous  public  edifices  which  we  pos- 
sess either  for  business  or  pleasure;  thus, 
when  neither  domestic  nor  civic  architecture 
of  any  sort  demanded  great  ability  or  afforded 
great  employment,  churches  and  monasteries 
were  the  only  buildings  required  to  combine 
extent  and  elegance,  and  sacred  architecture 
alone  could  furnish  an  extensive  field  for  the 
exercise  of  great  skill,  Lombardy  itself,  opu- 
lent and  thriving  as  it  was,  compared  to  other 
countries,  soon  became  nearly  saturated  with 
the  requisite  edifices,  and  unable  to  give  these 
companies  of  Free  and  Accepted  Masons  a 
longer  continuance  of  sufficient  custom,  or  to 
render  the  further  maintenance  of  their  ex- 
clusive privileges  of  great  benefit  to  them  at 
hoine.  But  if,  to  the  south  of  the  Alps,  an 
earlier  civilization  had  at  last  caused  the  num- 
ber of  architects  to  exceed  that  of  new  build- 
ings wanted,  it  fared  otherwise  in  the  north  of 
Europe,  where  a gradually  spreading  Chris- 
tianity began  on  every  side  to  produce  a want 
of  sacred  edifices,  of  churches  and  monaster- 
ies, to  design  which  architects  existed  not  on 
the  spot. 

“Those  Italian  corporations  of  builders, 
therefore,  whose  services  ceased  to  be  neces- 
sary in  the  countries  where  they  had  arisen,  now 
began  to  look  abroad  towards  those  northern 
climes  for  that  employment  which  they  no 
longer  found  at  home:  and  a certain  number 
united  and  formed  themselves  into  a single 
greater  association,  or  fraternity,  which  pro- 
posed to  seek  for  occupation  beyond  its  native 
land;  and  in  any  ruder  foreign  region,  however 
remote,  where  new  religious  edifices  and  skilful 
artists  to  erect  them,  were  wanted  to  offer 
their  services,  and  bend  their  steps  to  under- 
take the  work.” 

Froni  Lombardy  they  passed  beyond  the 
Alps  into  aU  the  countries  where  Christianity, 
but  recently  established,  required  the  erection 
of  churches.  A monopoly  was  granted  to 
them  for  the  erection  of  all  religious  edifices; 
they  were  declared  independent  of  the  sover- 
eigns in  whose  dominions  they  might  be  tem- 
porarily residing,  and  subject  only  to  their 
own  private  laws;  they  were  permitted  to  reg- 
ulate the  amount  of  their  wages;  were  ex- 
empted from  all  kinds  of  taxation;  and  no 
Mason,  not  belonging  to  their  association,  was 
permitted  to  compete  with  or  oppose  them  in 
the  pursuit  of  employment. 

After  filling  the  Continent  with  cathedrals, 
parochial  churches,  and  monasteries,  and  in- 
creasing their  own  numbers  by  accessions  of 
new  members  from  aU  the  countries  in  which 
they  had  been  laboring,  they  passed  over  into 
England,  and  there  introduced  their  peculiar 
style  of  building.  Thence  they  traveled  to 


794 


TRAVELING 


TRAVELING 


Scotland,  and  there  have  rendered  their  exist- 
ence ever  memorable  by  estabhshing,  in  the 
parish  of  Kilwinning,  where  they  were  erecting 
an  abbey,  the  germ  of  Scottish  Freemasonry, 
which  has  regularly  descended  through  the 
Grand  Lodge  of  Scotland  to  the  present  day. 

Mr.  Hope  accounts  for  the  introduction  of 
non-working  or  unprofessional  members  into 
these  associations  by  a theory  which  is  con- 
firmed by  contemporary  history.  He  says: 

“Often  obliged,  from  regions  the  most  dis- 
tant, singly  to  seek  the  common  place  of  ren- 
dezvous and  departure  of  the  troop,  or  singly 
to  follow  its  earher  detachments  to  places  of 
employment  equally  distant;  and  that,  at  an 
era  when  travellers  met  on  the  road  every  ob- 
struction, and  no  convenience,  when  no  inns 
existed  at  which  to  purchase  hospitality,  but 
lords  dwelt  everywhere,  who  only  prohibited 
their  tenants  from  waylaying  the  traveller  be- 
cause they  considered  this,  like  kilhng  game, 
one  of  their  own  exclusive  privileges;  the 
members  of  these  communities  contrived  to 
render  their  journeys  more  easy  and  safe,  by 
engaging  with  each  other,  and  perhaps  even, 
in  many  places,  with  individuals  not  directly 
participating  in  their  profession,  in  compacts 
of  mutual  assistance,  hospitality  and  good  serv- 
ices, most  valuable  to  men  so  circumstanced. 
They  endeavored  to  compensate  for  the  perils 
which  attended  their  expeditions,  by  institu- 
tions for  their  needy  or  disabled  brothers;  but 
lest  such  as  belonged  not  to  their  communities 
should  benefit  surreptitiously  by  these  ar- 
rangements for  its  advantage,  they  framed 
signs  of  mutual  recognition,  as  carefully  con- 
cealed from  the  knowledge  of  the  uninitiated, 
as  the  mysteries  of  their  art  themselves. 
Thus  supplied  with  whatever  could  facilitate 
such  distant  journeys  and  labors  as  they  con- 
templated, the  members  of  these  corporations 
were  ready  to  obey  any  summons  with  the  ut- 
most alacrity,  and  they  soon  received  the  en- 
couragement they  anticipated.  The  militia 
of  the  Church  of  Rome,  which  diffused  itself 
all  over  Europe  in  the  shape  of  missionaries,  to 
instruct  nations,  and  to  establish  their  alle- 
giance to  the  Pope,  took  care  not  only  to  make 
them  feel  the  want  of  churches  and  monaster- 
ies, but  likewise  to  learn  the  manner  in  which 
the  want  might  be  supplied.  Indeed,  they 
themselves  generally  undertook  the  supply; 
and  it  may  be  asserted,  that  a new  apostle  of 
the  Gospel  no  sooner  arrived  in  the  remotest 
corner  of  Europe,  either  to  convert  the  inhab- 
itants to  Christianity,  or  to  introduce  among 
them  a new  religious  order,  than  speedily  fol- 
lowed a tribe  of  itinerant  Freemasons  to  back 
him,  and  to  provide  the  inhabitants  with  the 
necessary  places  of  worship  or  reception. 

“Thus  ushered  in,  by  their  interior  arrange- 
ments assured  of  assistance  and  of  safety  on 
the  road,  and,  by  the  bulls  of  the  Pope  and  the 
support  of  his  ministers  abroad,  of  every  spe- 
cies of  immunity  and  preference  at  the  place 
of  their  destination,  bodies  of  Freemasons  dis- 
persed themselves  in  every  direction,  every 
day  began  to  advance  further,  and  to  proceed 
from  country  to  country,  to  the  utmost  verge 


of  the  faithful,  in  order  to  answer  the  increasing 
demand  for  them,  or  to  seek  more  distant  cus- 
tom.” 

The  government  of  these  fraternities,  wher- 
ever they  might  be  for  the  time  located,  was 
very  regular  and  uniform.  When  about  to 
commence  the  erection  of  a religious  edifice, 
they  first  built  huts,  or,  as  they  were  termed, 
lodges,  in  the  vicinity,  in  which  they  resided 
for  the  sake  of  economy  as  well  as  convenience. 
It  is  from  these  that  the  present  name  of  our 
places  of  meeting  is  derived.  Over  every  ten 
men  was  placed  a warden,  who  paid  them 
wages,  and  took  care  that  there  should  be  no 
needless  expenditure  of  materials  and  no  care- 
less loss  of  implements.  Over  the  whole,  a 
surveyor  or  master,  called  in  their  old  docu- 
ments “magister,”  presided,  and  directed  the 
general  labor. 

The  Abbe  Grandidier,  in  a letter  at  the  end 
of  the  Marquis  Luchet’s  Essai  sur  les  Illum- 
ines, has  quoted  from  the  ancient  register  of 
the  Masons  at  Strasburg  the  regulations  of 
the  association  which  built  the  splendid  cathe- 
dral of  that  city.  Its  great  rarity  renders  it 
difficult  to  obtain  a sight  of  the  original  work, 
but  the  Histoire  Pittoresque  of  Clavel  supphes 
the  most  prominent  details  of  all  that  Gran- 
didier has  preserved.  The  cathedral  of  Stras- 
burg was  commenced  in  the  year  1277,  under 
the  direction  of  Erwin  of  Steinbach.  The 
Masons  who,  under  his  directions,  were  en- 
gaged in  the  construction  of  this  noblest  speci- 
men of  the  Gothic  style  of  architecture,  were 
divided  into  the  separate  ranks  of  Masters, 
Craftsmen,  and  Apprentices.  The  place 
where  they  assembled  was  called  a “hutte,”  a 
German  word  equivalent  to  our  English  term 
lodge.  They  employed  the  implements  of 
masonry  as  emblems,  and  wore  them  as  in- 
signia. They  had  certain  signs  and  words  of 
recognition,  and  received  their  new  members 
with  peculiar  and  secret  ceremonies,  admit- 
ting, as  has  already  been  said,  many  eminent 
persons,  and  especially  ecclesiastics,  who  were 
not  Operative  Masons,  but  who  gave  to  them 
their  patronage  and  protection. 

The  fraternity  of  Strasburg  became  cele- 
brated throughout  Germany,  their  superiority 
was  acknowledged  by  the  kindred  associations, 
and  they  in  time  received  the  appellation  of 
the  “haupt  hutte,”  or  Grand  Lodge,  and  ex- 
ercised supremacy  over  the  hutten  of  Suabia, 
Hesse,  Bavaria,  Franconia,  Saxony,  Thurin- 
gia, and  the  countries  bordering  on  the  river 
Moselle.  The  Masters  of  these  several  Lodges 
assembled  at  Ratisbon  in  1459,  and  on  the 
25th  of  April  contracted  an  act  of  union,  de- 
claring the  chief  of  the  Strasburg  Cathedral 
the  only  and  perpetual  Grand  Master  of  the 
General  Fraternity  of  Freemasons  of  Ger- 
many. This  act  of  union  was  definitely 
adopted  and  promulgated  at  a meeting  held 
soon  afterward  at  Strasburg. 

Similar  institutions  existed  in  France  and 
in  Switzerland,  for  wherever  Christianity  had 
penetrated,  there  churches  and  cathedrals 
were  to  be  built,  and  the  Traveling  Freema- 
sons hastened  to  undertake  the  labor. 


TRAVELING 


TREASURE 


795 


They  entered  England  and  Scotland  at  an 
early  period.  Whatever  may  be  thought  of 
the  authenticity  of  the  York  and  Kilwinning 
legends,  there  is  ample  evidence  of  the  exist- 
ence of  organized  associations,  gilds,  or  cor- 
porations of  Operative  Masons  at  an  epoch 
not  long  after  their  departure  from  Lom- 
bardy. From  that  period,  the  fraternity, 
with  various  intermissions,  continued  to  pur- 
sue their  labors,  and  constructed  many  edifices 
which  still  remain  as  monuments  of  their  skill 
as  workmen  and  their  taste  as  architects. 
Kings,  in  many  instances,  became  their  pa- 
trons, and  their  labors  were  superintended  by 
powerful  noblemen  and  eminent  prelates,  who, 
for  this  purpose,  were  admitted  as  members 
of  the  fraternity.  Many  of  the  old  Charges 
for  the  better  government  of  their  Lodges 
have  been  preserved,  and  are  still  to  be  found 
in  our  Books  of  Constitutions,  every  line  of 
which  indicates  that  they  were  originally 
drawn  up  for  associations  strictly  and  exclu- 
sively operative  in  their  character. 

In  glancing  over  the  history  of  this  singular 
body  of  architects,  we  are  struck  with  several 
important  peculiarities. 

In  the  first  place,  they  were  strictly  ecclesi- 
astical in  their  constitution.  The  Pope,  the 
supreme  pontifi  of  the  Church,  was  their  pa- 
tron and  protector.  They  were  supported 
and  encouraged  by  bishops  and  abbots,  and 
hence  their  chief  employment  appears  to  have 
been  in  the  construction  of  religious  edifices. 

They  were  originally  all  operatives.  But 
the  artisans  of  that  period  were  not  educated 
men,  and  they  were  compelled  to  seek  among 
the  clergy,  the  only  men  of  learning,  for  those 
whose  wisdom  might  contrive,  and  whose  cul- 
tivated taste  might  adorn,  the  plans  which 
they,  by  their  practical  skill,  were  to  carry 
into  effect.  Hence  the  germ  of  that  Specu- 
lative Masonry  which,  once  dividing  the  char- 
acter of  the  fraternity  with  the  Operative,  now 
completely  occupies  it,  to  the  entire  exclusion 
of  the  latter.* 

But  lastly,  from  the  circumstance  of  their 
union  and  concert  arose  a uniformity  of  design 
in  all  the  public  buildings  of  that  period — a 
uniformity  so  remarkable  as  to  find  its  explan- 
ation only  in  the  fact  that  their  construction 
was  committed  throughout  the_  whole  of  Eu- 
rope, if  not  always  to  the  same  individuals,  at 
least  to  members  of  the  same  association. 
The  remarks  of  Mr.  Hope  on  this  subject  are 
well  worthy  of  perusal.  “The  architects  of 
all  the  sacred  edifices  of  the  Latin  church, 
wherever  such  arose, — north,  south,  east,  or 
west, — thus  derived  their  science  from  the 


* There  probably  never  was  a time  when  the 
Operative  Masons  did  not  furnish  the  archi- 
tect. When  an  ecclesiastic  performed  this 
function  it  was  an  exception,  and  there  were 
few  of  them.  The  profession  of  the  architect 
seems  to  have  been  a distinct  profession  since 
Theoderic  established  himself  at  Ravenna  (493), 
and  appointed  an  official  architect.  All  through 
the  I>ombard  period  and  at  all  later  periods  the 
architect  or  Master  was  distinctive. 

[E.  E.  C.] 


same  central  school;  obeyed  in  their  designs 
the  same  hierarchy;  were  directed  in  their 
constructions  by  the  same  principles  of  pro- 
priety and  taste;  kept  up  with  each  other,  in 
the  most  distant  parts  to  which  they  might  be 
sent,  the  most  constant  correspondence;  and 
rendered  every  minute  improvement  the  prop- 
erty of  the  whole  body  and  a new  conquest  of 
the  art.  The  result  of  this  unanimity  was, 
that  at  each  successive  period  of  the  monastic 
dynasty,  on  whatever  point  a new  church  or 
new  monastery  might  be  erected,  it  resembled 
all  those  raised  at  the  same  period  in  every 
other  place,  however  distant  from  it,  as  if 
both  had  been  built  in  the  same  place  by  the 
same  artist.  For  instance,  we  find,  at  partic- 
ular epochs,  churches  as  far  distant  from  each 
other  as  the  north  of  Scotland  and  the  south 
of  Italy,  to  be  minutely  similar  in  all  the  es- 
sential characteristics.” 

In  conclusion,  we  may  remark,  that  the 
world  is  indebted  to  this  association  for  the 
introduction  of  the  Gothic,  or,  as  it  has  lately 
been  denominated,  the  pointed  style  of  archi- 
tecture. This  style — so  different  from  the 
Greek  and  Roman  orders,  whose  pointed  arches 
and  minute  tracery  distinguish  the  solemn 
temples  of  the  olden  time,  and  whose  ruins 
arrest  the  attention  and  claim  the  admiration 
of  the  spectator — has  been  universally  ac- 
knowledged to  be  the  invention  of  the  Travel- 
ing Freemasons  of  the  Middle  Ages. 

And  it  is  to  this  association  of  Operative  ar- 
tists that,  by  gradual  changes  into  a specula- 
tive system,  we  are  to  trace  the  Freemasons  of 
the  present  day. 

Traveling  Warrants.  Warrants  under 
which  military  Lodges  are  organized,  and  so 
called  because  the  Lodges  which  act  under 
them  are  permitted  to  travel  from  place  to 
place  with  the  regiments  to  which  they  are 
attached.  (See  Military  Lodges.) 

Travenol,  liOUls.  A zealous  and  devoted 
French  Mason  of  much  ability,  who  wrote 
several  Masonic  works,  which  were  published 
under  the  assumed  name  of  Leonard  Gabanon. 
The  most  valuable  of  his  productions  is  one 
entitled  Catechisme  des  Francs-Marons,  'pre- 
cede d’u'n  Abr6g6  de  VHistoire  d’Adoram,  etc., 
published  at  Paris  in  1743. 

Treasure,  Incomparable.  This  was  a 
phrase  of  mystical  import  with  the  alchemists, 
and  Hermetic  philosophers.  Pernetty  (Dic- 
tionnaire  Mytho- HermUique)  thus  defines  it: 
“The  incomparable  treasure  is  the  powder  of 
projection,  the  source  of  all  that  is  good,  since 
it  procures  unbounded  riches,  and  a long  life, 
without  infirmities,  to  enjoy  them.”  The 
“powder  of  projection”  was  the  instrument  by 
which  they  e?^ected  to  attain  to  the  full  per- 
fection of  their  work.  What  was  this  incom- 
parable treasure  was  the  great  secret  of  the 
Hermetic  philosophers.  They  concealed  the 
true  object  of  their  art  under  a symbolic  lan- 
guage. “Believest  thou,  O fool,”  says  Artc- 
phius,  one  of  them,  “that  we  plainly  teach  this 
secret  of  secrets,  taking  our  words  according 
to  their  literal  signification?  ” But  we  do  know 
that  it  was  not,  as  the  world  supposed,  the 


796 


TREASURER 


TREE-WORSHIP 


transmutation  of  metals,  or  the  discovery  of  an 
elixir  of  life,  but  the  acquisition  of  Divine  truth. 

Many  of  the  high  degrees  which  were  fab- 
ricated in  the  last  century  were  founded  on  the 
Hermetic  philosophy;  and  they,  too,  bor- 
rowed from  it  the  idea  of  an  incomparable 
treasure.  Thus  in  the  ultimate  degree  of  the 
Council  of  Emperors  of  the  East  and  West, 
which  degree  became  afterward  the  Sublime 
Prince  of  the  Royal  Secret  of  the  Scottish 
Rite,  we  find  this  very  expression.  In  the  old 
French  rituals  we  meet  with  this  sentence: 
“Let  us  now  offer  to  the  invincible  Xerxes  our 
sacred  incomparahle  treasure,  and  we^  shall 
succeed  victoriously.”  And  out  of  the  initial 
letters  of  the  words  of  this  sentence  in  the 
original  French  they  fabricated  the  three  most 
important  words  of  the  degree. 

This  “incomparable  treasure”  is  to  the 
Masons  precisely  what  it  was  to  the  Hermetic 
philosophers — Divine  Truth.  “As  for  the 
Treasure,”  says  one  of  these  books  (the 
Lumen  de  Lumine,  cited  by  Hitchcock),  “it 
is  not  yet  discovered,  but  it  is  very  near.” 

Treasurer.  An  officer,  found  in  all  Ma- 
sonic bodies,  whose  duty  it  is  to  take  charge 
of  the  funds  and  pay  them  out  under  proper 
regulations.  He  is  simply  the  banker  of  the 
Lodge  or  Chapter,  and  has  nothing  to  do  with 
the  collection  of  money,  which  should  be  made 
by  the  Secretary.  He  is  an  elective  officer. 
The  Treasurer’s  jewel  is  a key,  as  a symbol 
that  he  controls  the  chest  of  the  Lodge.  His 
position  in  the  Lodge  is  on  the  right  of  the 
Worshipful  Master,  in  front. 

Treasurer,  Grand.  See  Grand  Treasurer. 

Treasurer,  Hermetic.  {TrSsorier  her- 
metique.)  A degree  in  the  manuscript  collec- 
tion of  Peuvret.  This  collection  contains 
eight  other  degrees  with  a similar  title,  namely: 
Illustrious  Treasurer,  Treasurer  of  Paracelsus, 
Treasurer  of  Solomon,  Treasurer  of  the  Ma- 
sonic Mysteries,  Treasurer  of  the  Number  7, 
Sublime  Treasurer,  Depositor  of  the  Key  of 
the  Grand  Work,  and,  lastly,  one  with  the 
grandiloquent  title  of  Grand  and  Sublime 
Treasurer,  or  Depositor  of  the  Great  Solomon, 
Faithful  Guardian  of  Jehovah. 

Tredic.  The  king  highest  in  rank  in  the 
Scandinavian  mysteries. 

Tree  Alphabet.  There  are  alphabets  used 
among  the  Persians  and  Arabs  at  the  present 
day  as  secret  ciphers,  which  it  can  scarcely  be 
doubted  were  original,  and  ages  ago  adopted 
and  recognized  as  the  ordinary  business  mode 
of  communication  among  men.  Among  these 
the  Tree  Alphabet  is  the  most  common.  The 
Philosopher  Dioscorides  wrote  several  works 
on  the  subject  of  trees  and  herbs,  and  made 
prominent  the  secret  characters  of  this  alpha- 
bet, which  became  known  by  his  name,  and 
was  adopted  and  used  by  others. 

The  characters  were  distinguishable  by  the 
number  of  branches  on  either  side  of  the  tree; 
thus,  the  TH  is  recognizable  from  the  SH, 
notwithstanding  each  has  three  limbs  on  the 
left  hand  of  the  stem  or  trunk,  by  the  one  hav- 
ing six  and  the  other  seven  branches  on  the 
right-hand  side. 


As  an  example,  here  are  nine  of  the  mystic 
characters  and  their  relative  values: 


A THW.H  TLB  SHYI. 

The  characters  in  the  lower  hne  given  above 
are  the  relative  value,  and  known  as  the  Al- 
phabet of  Hermes  or  Mercury. 

Tree-Worship.  The  important  position 
which  this  peculiar  faith  occupied  among  the 
peoples  in  the  earhest  ages  of  the  world  is  apt 
to  be  overlooked  in  the  multitude  of  suc- 
ceeding beliefs,  to  which  it  gave  many  of  its 
forms  and  ceremonies,  and  with  which  it  be- 
came materially  blended.  In  fact.  Tree  and 
Serpent  Worship  were  combined  almost 
at  their  inception.  So  prominent  a position 
does  Tree- Worship  take  in  the  opinion  of  Fer- 
gusson,  in  his  absorbing  work  on  Tree  and  Ser- 
pent Worship,  that  he  designates  the  Tree  as 
the  first  of  Faiths;  and  adds  that  “long  before 
the  Theban  gods  existed.  Tree  and  Serpent 
Faiths  flourished.  The  Methidy  tree  was 
brought  into  the  later  rehgion,  to  shade  with 
holy  reverence  the  tomb  of  Osiris;  the  Syca- 
more was  holy  to  Netpe,  and  the  Persea  to 
Athor,  whilst  the  Tamarisk  played  an  impor- 
tant part  in  all  the  rites  and  ceremonies  of 
Osiris  and  Isis;  and  all  who  are  orthodox  will 
acknowledge  that  Abram  seemed  to  consider 


that  he  could  not  worship  his  Jove  till  he  had 
planted  his  grove  and  digged  a well  (Gen.  xxi. 
33).  His  Oak  or  ‘Terebinth,’  or  turpentine 
tree,  on  the  plains  of  Mamre,  was  commonly 
worshiped  till  the  fourth  century  a.  c.,  and  it 
is  revered  by  Jews  to  the  present  hour.”  And 
again:  “That  long  ere  Buddha  or  his  saints 
were  represented  by  images  and  adored,  long 
ere  the  caves  and  temples  of  that  faith  had 
sanctuaries  for  holy  relics,  the  first  actual  sym- 
bol-worship he  can  trace  is  that  of  the  Bo  tree^ 
which  he  describes  as  upon  a bas-relief  in  a cave 
called  the  Jodea-Gopa  (Katak,  Bengal),  prov- 


TREE-WORSHIP 


TRESTLE-BOARD  797 


ing  how  early  that  worship  was  introduced,  and 
how  pre-eminent  it  was  among  the  Buddhists 
of  those  days”;  and  says  J.  G.  R.  Forlong,  in 
his  Rivers  of  Life,  or  Faiths  of  Man, “before  Vedic 
days;  and  can  be  found  in  almost  every  cave 
and  temple  allied  to  the  Phallic  faith  as  cer- 
tainly as  can  be  found  ever  standing  at  the 
entrance  of  these  ‘Houses  of  God’  the  Phallic 
pillar  or  pillars.  It  is  the  old  story  whether 
we  turn  to  Solomon’s  temple,  1000  b.  c.,  or  to 


the  Karli  Buddhist  temples,  which  gaze  down 
upon  us  from  Bombay  to  Poona,  and  which 
date  from  about  the  Christian  era.” 

The  Bael  tree,  as  a representative  of  the 
triad  and  monad,  was  always  offered  at  Lin- 
gam  worship,  and  the  god  was  commonly  to  be 
found  under  an  umbrageous  Bael. 

All  nations,  Aryans  in  particular,  consid- 
ered tree-planting  a sacred  duty.  The  grand 
old  trees  became  centers  of  hfe  and  of  great 
traditions,  and  the  character  of  the  foliage  had 
its  symbolic  meanings. 

At  the  Jewish  Feast  of  Tabernacles,  at  the 
autumnal  harvest,  Jews  are  ordered  to  hang 
boughs  of  trees,  laden  with  fruit,  round  the 
borders  of  their  booths,  also  boughs  of  barren 
trees.  The  worshipers  go  to  the  synagogue 
carrying  in  their  right  hand  one  palm-branch, 
three  myrtles,  and  two  willows,  all  tied  to- 
gether; and  in  the  left  hand  a citron  branch 
with  fruit  on  it.  These  they  make  touch  each 
other,  and  wave  to  the  east,  then  south,  then 
west,  and  then  north:  this  is  termed  Hosana. 
On  the  seventh  day  of  the  Feast,  all  save  the 
willow  bough  must  be  laid  aside. 

The  Palm,  as  a tree,  yields  more  to  man  than 
any  other  class  of  trees.  Nineveh  shows  the 
Pahn  surrounded  by  winged  deities  holding 
the  pine-cone — symbol  of  hfe,  which  there 


takes  the  place  of  the  Crux  Ansata.  The 
Phoenix  resting  on  the  Palm  signifies  “Resur- 
rection to  eternal  hfe.”  The  four  evangelists 
are  depicted  in  “an  evangelum,”  in  the  li- 
brary of  the  British  Museum,  as  all  looking  up 
to  the  Palm-tree.  Christians,  for  a similar 
ideal,  erected  a cross-bar,  and  placed  an  Alpha 
and  an  Omega  on  it. 

At  Najran,  in  Yemen,  Arabia,  Sir  William 
Ouseley  describes  the  most  perfect  tree- 
worship  as  still  existing  close  to  the  city. 
The  tree  is  the  Palm  or  Sacred  date.  The 
Pahn  has  always  borne  a most  important 
part  in  aU  the  faiths  of  the  world  down  to 
the  present  day.  The  Jews  gave  the  Pahn 
a distinguished  place  in  architecture.  The 
tree  and  its  lotus  top,  says  Kitto,  took  the 
place  of  the  Egyptian  column  on  Solomon’s 
famous  phaUi,  the  Jachin  and  Boaz. 

The  two  trees  in  Genesis  were  those  of 
Life  and  Knowledge,  and  were  probably 
dra\^  from  the  Egyptian  and  Zoroastrian 
stories.  But  no  further  reference  is  taken 
in  the  Bible  of  the  “Tree  of  Knowledge” 
after  Genesis,  but  to  that  of  Life,  or  the 
“Tree  which  gives  Life,”  as  in  the  Apoca- 
lypse ii.  7.  This  is  also  the  Eastern  name 
and  significance  of  the  Lingam  or  PiUar; 
and  when  covered  with  carved  inscriptions, 
the  Toth  or  Pillar  in  Egypt  became  known 
as  the  “Tree  of  Knowledge.” 

Trestle-Board.  The  trestle-board  is  de- 
fined to  be  the  board  upon  which  the  Master 
inscribes  the  designs  by  which  the  Craft 
are  to  be  directed  in  their  labors.  The 
French  and  German  Masons  have  con- 
founded the  trestle-hoard  with  the  tracing- 
board;  and  Dr.  Oliver  {Landm.,  i.,  132)  has 
not  avoided  the  error.  The  two  things 
are  entirely  different.  The  trestle  is  a 
framework  for  a table — in  Scotch,  trest; 
the  trestle-hoard  is  the  board  placed  for  con- 
venience of  drawing  on  that  frame.  It  con- 
tains nothing  but  a few  diagrams,  usually 
geometrical  figures.  The  tracing-hoard  is  a 
picture  formerly  drawn  on  the  floor  of  the 
Lodge,  whence  it  was  called  a floor-cloth 
or  carpet.  It  contains  a delineation  of  the 
symbols  of  the  degree  to  which  it  belongs. 
The  trestle-hoard  is  to  be  found  only  in  the 
Entered  Apprentice’s  Degree.  There  is  a 


tracing-hoard  in  every  degree,  from  the  first 
to  the  highest.  And,  lastly,  the  trestle-hoard 
is  a symbol;  the  tracing-hoard  is  a piece  of 
furniture  or  picture  containing  the  repre- 
sentation of  many  symbols. 

It  is  probable  that  the  trestle-board,  from 


798  TRESTLE-BOARD 


TRIAD 


its  necessary  use  in  Operative  ^ Masonry, 
was  one  of  the  earliest  symbols  introduced 
into  the  Speculative  system.  It  is  not, 
however,  mentioned  in  the  Grand  Mystery^ 
published  in  1724.  But  Prichard,  who 
wrote  only  six  years  afterward,  describes 
it,  under  the  corrupted  name  of  trasel- 
hoard,  as  one  of  the  immovable  jewels  of 
an  Apprentice’s  Lodge.  Browne,  in  1880, 
following  Preston,  fell  into  the  error  of 
calling  it  a tracing-board,  and  gives  from 
the  Prestonian  lecture  what  he  terms  “a 
beautiful  degree  of  comparison,”  in  which 
the  Bible  is  compared  to  a tracing-board. 
But  the  Bible  is  not  a collection  of  symbols, 
which  a tracing-board  is,  but  a trestle- 
board  that  contains  the  plan  for  the  con- 
struction of  a spiritual  temple.  Webb, 
however,  when  he  arranged  his  system  of 
lectures,  took  the  proper  view,  and  restored 
the  true  word,  trestle-board. 

Notwithstanding  these  changes  in  the 
name,  trestle-board,  trasel-board,  tracing- 
board,  and  trestle-board  again,  the  defini- 
tion nas  continued  from  the  earliest  part 
of  the  last  century  to  the  present  day  the 
same.  It  has  always  been  enumerated 
among  the  jewels  of  the  Lodge,^  although 
the  English  system  says  that  it  is  immov- 
able and  the  American  movable;  and  it 
has  always  been  defined  as  “a  board  for 
the  master  workman  to  draw  his  designs 
upon.” 

In  Operative  Masonry,  the  trestle-board 
is  of  vast  importance.  It  was  on  such  an 
implement  that  the  genius  of  the  ancient 
masters  worked  out  those  problems  of 
architectm-e  that  have  reflected  an  unfad- 
ing luster  on  their  skill.  The  trestle-board 
was  the  cradle  that  nursed  the  infancy  of 
such  mighty  monuments  as  the  cathedrals 
of  Strasbourg  and  Cologne;  and  as  they  ad- 
vanced in  stature,  the  treetle-board  became 
the  guardian  spirit  that  directed  their  growth. 
Often  have  those  old  builders  pondered  by 
the  midnight  lamp  upon  their  trestle-board, 
working  out  its  designs  with  consummate 
taste  and  knowledge — here  springing  an 
arch,  and  turning  an  angle  there,  until  the 
embryo  edifice  stood  forth  in  all  the  wisdom, 
strength,  and  beauty  of  the  Master’s  art. 

What,  then,  is  its  true  s3unbolism  in 
Speculative  Masonry? 

To  construct  his  earthly  temple,  the  Op- 
erative Mason  followed  the  architectural 
designs  laid  down  on  the  trestle-hoard,  or 
book  of  plans  of  the  architect.  By  these  he 
hewed  and  squared  his  materials;  by  these 
he  raised  his  walls;  by  these  he  constructed 
his  arches;  and  by  these  strength  and  dura- 
bihty,  combined  with  grace  and  beauty, 
were  bestowed  upon  the  edifice  which  he 
was  constructing. 

In  the  Masonic  ritual,  the  Speculative 
Mason  is  reminded  that,  as  the  Operative 
artist  erects  his  temporal  building  in  ac- 
cordance with  the  rules  and  designs  laid 
down  on  the  trestle-board  of  the  master 
workman,  so  should  he  erect  that  spiritua),  l 


building,  of  which  the  material  is  a type,  in 
obedience  to  the  rules  and  designs,  the  pre- 
cepts and  commands,  laid  down  by  the 
Great  Architect  of  the  Universe  in  those 
great  books  of  nature  and  revelation  which 
constitute  the  spiritual  trestle-board  of 
every  Freemason. 

The  trestle-board  is  then  the  symbol  of 
the  natural  and  moral  law.  Like  every 
other  symbol  of  the  Order,  it  is  universal 
and  tolerant  in  its  application;  and  while, 
as  Christian  Masons,  we  cling  with  unfal- 
tering integrity  to  the  explanation  which 
makes  the  Scriptures  of  both  dispensations 
our  trestle-board,  we  permit  our  Jewish  and 
Mohammedan  brethren  to  content  them- 
selves with  the  books  of  the  Old  Testament 
or  Koran.  Masonry  does  not  interfere  with 
the  peculiar  form  or  development  of  any 
one’s  religious  faith.  All  that  it  asks  is 
that  the  interpretation  of  the  symbol  shall 
be  according  to  what  each  one  supposes  to 
be  the  revealed  will  of  his  Creator.  But 
so  rigidly  exacting  is  it  that  the  symbol 
shall  be  preserved  and,  in  some  rational 
way,  interpreted,  that  it  peremptorily  ex- 
cludes the  atheist  from  its  communion,  be- 
cause, believing  in  no  Supreme  Being — no 
Divine  Architect — he  must  necessarily  be 
without  a spiritual  trestle-board  on  wliich 
the  designs  of  that  Being  may  be  inscribed 
for  his  direction. 

Triad.  In  all  the  ancient  mythologies 
there  were  triads,  which  consisted  of  a mys- 
terious union  of  three  deities.  Each  triad 
was  generally  explained  as  consisting  of  a 
creator,  a preserver,  and  a destroyer.  The 
principal  heathen  triads  were  as  follows: 
the  Egyptian,  Osiris,  Isis,  and  Horus;  the 
Orphic,  Phanes,  Uranus,  and  Kronos;  the 
Zoroastric,  Ormuzd,  Mithras,  and  Ahriman; 
the  Indian,  Brahma,  Vishnu,  and  Siva;  the 
Cabiric,  Axercos,  Axiokersa,  and  Axiokersos; 
the  Phoenician,  Ashtaroth,  Milcom,  and  Che- 
mosh;  the  Tyrian,  Belus,  Venus,  and  Tham- 
muz ; the  Grecian,  Zeus,  Poseidon,  and 
Hades;  the  Roman,  Jupiter,  Neptune,  and 
Pluto;  the  Eleusinian,  lacchus,  Persephone, 
and  Demeter;  the  Platonic,  Tagathon,  Nous, 
and  Psyche;  the  Celtic,  Hu,  Ceridwen,  and 
Creirwy;  the  Teutonic,  Fenris,  Midgar<:t^ 
and  Hela;  the  Gothic,  Woden,  Friga,  and 
Thor;  and  the  Scandinavians,  Odin,  Vile, 
and  Ve.  Even  the  Mexicans  had  their  tri- 
ads, which  were  Vitzliputzli,  Kaloc,  and 
Tescalipuca. 

This  system  of  triads  has,  indeed,  been  so 
predominant  in  all  the  old  religions,  as  to 
be  invested  with  a mystical  idea;  and  hence 
it  has  become  the  type  in  Masonry  of  the 
triad  of  three  governing  officers,  who  are  to 
be  found  in  almost  every  degree.  The 
Master  and  the  two  Wardens  in  the  Lodge 
give  rise  to  the  Priest,  the  King,  and  the 
Scribe  in  the  Royal  Arch;  to  the  Commander, 
the  Generalissimo,  and  the  Captain-General 
in  Templarism;  and  in  most  of  the  high 
degrees  to  a triad  who  preside  under  various 
names. 


TRIAD 


TRIALS 


799 


We  must,  perhaps,  look  for  the  origin  of 
the  triads  in  mythology,  as  we  certainly’- 
must  in  Masonry,  to  the  tliree  positions  and 
functions  of  the  sun.  The  rising  sun  or 
creator  of  light,  the  meridian  sun  or  its 
preserver,  and  the  setting  sun  or  its  de- 
stroyer. 

Triad  Society  of  China.  The  San  Hop 

Hwai,  or  Triad  Society,  is  a secret  political 
association  in  China,  which  has  been  mis- 
taken by  some  writers  for  a species  of  Chinese 
Freemasonry;  but  it  has  in  reality  no  con- 
nection whatsoever  with  the  Masonic  Order. 
In  its  principles,  which  are  far  from  innocent, 
it  is  entirely  antagonistic  to  Freemasonry. 
The  Deputy  Provincial  Grand  Master  of 
British  Masonry  in  China  made  a statement 
to  this  effect  in  1855,  in  Notes  and  Queries. 
(1st  ser.,  vol.  xii.,  p.  233.) 

Trials,  Masonic.  As  the  only  object  of  a 
trial  should  be  to  seek  the  truth  and  fairly 
to  administer  justice,  in  a Masonic  trial, 
especially,  no  recourse  should  ever  be  had 
to  legal  technicaUties,  whose  use  in  ordinary 
courts  appears  simply  to  be  to  afford  a means 
of  escape  for  the  guilty. 

Masonic  trials  are,  therefore,  to  be  con- 
ducted in  the  simplest  and  least  technical 
method,  that  will  preserve  at  once  the  rights 
of  the  Order  and  of  the  accused,  and  which 
will  enable  the  Lodge  to  obtain  a thorough 
knowledge  of  all  the  facts  in  the  case.  The 
rules  to  be  observed  in  conducting  such 
trials  have  been  already  laid  down  by  me 
in  my  Text  Book  of  Jurisprudence  (pp.  558- 
664),  and  I shall  refer  to  them  in  the  present 
article.  They  are  as  follows: 

1.  The  preliminary  step  in  every  trial  is 
the  accusation  or  charge.  The  charge 
should  always  be  made  in  writing,  signed 
by  the  accuser,  delivered  to  the  Secretary, 
and  read  by  that  officer  at  the  next  regular 
communication  of  the  Lodge.  The  accused 
should  then  be  furnished  with  an  attested 
copy  of  the  charge,  and  be  at  the  same  time 
informed  of  the  time  and  place  appointed 
by  the  Lodge  for  the  trial. 

Any  Master  Mason  may  be  the  accuser 
of^  another,  but  a profane  cannot  be  per- 
mitted to  prefer  charges  against  a Mason. 
Yet,  if  circumstances  are  known  to  a pro- 
fane upon  which  charges  ought  to  be  predi- 
cated, a Master  Mason  may  avail  himself 
of  that  information,  and  out  of  it  frame  an 
accusation,  to  be  presented  to  the  Lodge. 
And  such  accusation  will  be  received  and 
investigated,  although  remotely  derived  from 
one  who  is  not  a member  of  the  Order. 

It  is  not  necessary  that  the  accuser  should 
be  a member  of  the  same  Lodge.  It  is 
sufficient  if  he  is  an  affiliated  Mason.  I 
say  an  affiliated  Mason,  for  it  is  generally 
held,  and  I believe  correctly,  that  an  un- 
affiliated Mason  is  no  more  competent  to 
prefer  charges  than  a profane. 

2.  If  the  accused  is  living  beyond  the 
geographical  jurisdiction  of  the  Lodge,  the 
charges  should  be  communicated  to  him  by 
means  of  a letter  through  the  post-office, 


and  a reasonable  time  should  be  allowed 
for  his  answer,  before  the  Lodge  proceeds 
to  trial.  But  if  his  residence  be  Unknown, 
or  if  it  be  impossible  to  hold  communica- 
tion with  him,  the  Lodge  may  then  proceed 
to  trial — care  being  had  that  no  undue 
advantage  be  taken  of  his  absence,  and  that 
the  investigation  be  as  full  and  impartial  as 
the  nature  of  the  circumstances  will  per- 
mit. 

3.  The  trial  must  commence  at  a regular 
communication,  for  reasons  which  have 
already  been  stated;  but  having  commenced, 
it  may  be  continued  at  special  communica- 
tions, called  for  that  purpose;  for,  if  it  was 
allowed  only  to  be  continued  at  regular 
meetings,  which  take  place  but  once  a 
month,  the,  long  duration  of  time  occupied 
would  materially  tend  to  defeat  the  ends  of 
justice. 

4.  The  Lodge  must  be  opened  in  the 
highest  degree  to  which  the  accuser  has  at- 
tained, and  the  examinations  of  all  witnesses 
must  take  place  in  the  presence  of  the  ac- 
cused and  the  accuser,  if  they  desire  it. 
It  is  competent  for  the  accused  to  employ 
counsel  for  the  better  protection  of  his 
interests,  provided  such  counsel  is  a Master 
Mason.  But  if  the  counsel  be  a member 
of  the  Lodge,  he  forfeits,  by  his  professional 
advocacy  of  the  accused,  the  right  to  vote 
at  the  final  decision  of  the  question. 

5.  The  final  decision  of  the  charge,  and 
the  rendering  of  the  verdict,  whatever  be 
the  rank  of  the  accused,  must  always  be 
made  in  a Lodge  opened  on  the  Third  De- 
gree; and  at  the  time  of  such  decision,  both 
the  accuser  and  the  accused,  as  well  as  his 
counsel,  if  he  have  any,  should  withdraw 
from  the  Lodge. 

6.  It  is  a general  and  an  excellent  rule, 
that  no  visitors  shall  be  permitted  to  be 
present  during  a trial. 

7.  The  testimony  of  Master  Masons  is 
usually  taken  on  their  honor,  as  such.  That 
of  others  should  be  by  affidavit,  or  in  such 
other  manner  as  both  the  accuser  and  ac- 
cused may  agree  upon. 

8.  The  testimony  of  profanes,  or  of  those 
who  are  of  a lower  degree  than  the  accused, 
is  to  be  taken  by  a committee  and  reported 
to  the  Lodge,  or,  if  convenient,  by  the  whole 
Lodge,  when  closed  and  sitting  as  a com- 
mittee. But  both  the  accused  and  the 
accuser  have  a right  to  be  present  on  such 
occasions. 

9.  When  the  trial  is  concluded,  the  ac- 
cuser and  the  accused  must  retire,  and  the 
Master  will  then  put  the  question  of  guilty, 
or  not  guilty,  to  the  Lodge. 

Not  less  than  two-thirds  of  the  votes 
should  be  required  to  declare  the  accused 
guilty.  A bare  majority  is  hardly  sufficient 
to  divest  a brother  of  his  good  character, 
and  render  him  subject  to  what  may  per- 
haps be  an  ignominous  punishment.  But 
on  this  subject  the  authorities  differ. 

10.  If  the  verdict  is  guilty,  the  Master 
must  then  put  the  question  as  to  the  nature 


800 


TRIANGLE 


TRIANGLE 


and  extent  of  the  punishment  to  be  inflicted, 
beginning  with  expulsion  and  proceeding, 
if  necessary,  to  indefinite  suspension  and 
public  and  private  reprimand.  To  inflict 
expulsion  or  suspension,  a vote  of  two- 
thirds  of  those  present  is  required,  but  for 
a mere  reprimand,  a majority  will  be  suffi- 
cient, The  votes  on  the  nature  of  the 
punishment  should  be  viva  voce,  or,  rather, 
according  to  Masonic  usage,  by  a show  of 
hands. 

Trials  in  a Grand  Lodge  are  to  be  con- 
ducted on  the  same  general  principles;  but 
here,  in  consequence  of  the  largeness  of  the 
body,  and  the  inconvenience  which  would 
result  from  holding  the  examinations  in 
open  Lodge,  and  in  the  presence  of  all  the 
members,  it  is  more  usual  to  appoint  a 
committee,  before  whom  the  case  is  tried, 
and  upon  whose  full  report  of  the  testimony 
the  Grand  Lodge  bases  its  action.  And 
the  forms  of  trial  in  such  committees  must 
conform,  in  all  respects,  to  the  general  usage 
already  detailed. 

Triangle.  There  is  no  symbol  more  im- 
portant in  its  signification,  more  various  in 
its  application,  or  more  generally  diffused 
throughout  the  whole  system  of  Freemasonry, 
than  the  triangle.  An  examination  of  it, 
therefore,  cannot  fail  to  be  interesting  to 
the  Masonic  student. 

The  equilateral  triangle  appears  to  have 
been  adopted  by  nearly  all  the  nations  of 
antiquity  as  a symbol  of 
the  Deity,  in  some  of  his 
forms  or  emanations,  and 
hence,  probably,  the  pre- 
vailing influence  of  this 
symbol  was  carried  into  the 
Jewish  system,  where  the 
yod  within  the  triangle  was 
made  to  represent  the  Tetragrammaton,  or 
sacred  name  of  God. 

The  equilateral  triangle,  says  Bro.  D.  W. 
Nash  {Freem.  Mag.,  iv.,  294),  “viewed  in 
the  light  of  the  doctrines  of  those  v/ho 
gave  it  currency  as  a divine  symbol,  rep- 
resents the  Great  First  Cause,  the  creator 
and  container  of  all  things,  as  one  and 
indivisible,  manifesting  himself  in  an  infinity 
of  forms  and  attributes  in  this  visible  uni- 
verse.” 

Among  the  Egyptians,  the  darkness  through 
which  the  candidate  for  initiation  was 
made  to  pass  was  symbolized  by  the  trowel, 
an  important  Masonic  implernent,  which 
in  their  system  of  hieroglyphics  has  the 
form  of  a triangle.  The  equilateral  triangle 
they  considered  as  the  most  perfect  of 
figures,  and  a representative  of  the  great 
principle  of  animated  existence,  each  of  its 
sides  referring  to  one  of  the  three  depart- 
ments of  creation,  the  animal,  vegetable,  and 
mineral 

The  equilateral  triangle  is  to  be  found 
scattered  throughout  the  Masonic  system. 
It  forms  in  the  Royal  Arch  the  figure  within 
which  the  jewels  of  the  officers  are  suspended. 
It  is  in  the  ineffable  degrees  the  sacred 


delta,  everywhere  presenting  itseff  as  the 
symbol  of  the  Grand  Architect  of  the  Uni- 
verse. In  Ancient  Craft  Masonry,  it  is 
constantly  exhibited  as  the  element  of 
important  ceremonies.  The  seats  of  the 
principal  officers  are  arranged  in  a triangular 
form,  the  three  lesser  lights  have  the  same 
situation,  and  the  square  and  compass  form, 
by  their  union  on  the  greater  light,  two  tri- 
angles meeting  at  their  bases.  In  short, 
the  equilateral  triangle  may  be  considered 
as  one  of  the  most  constant  forms  of  Ma- 
sonic symbolism. 

The  right-angled  triangle  is  another  form 
of  this  figure  which  is  deserving  of  attention. 
Among  the  Egyptians,  it  was  the  symbol 
of  universal  nature;  the  base  representing 
Osiris,  or  the  male  principle;  the  perpen- 
dicular, Isis,  or  the  female  principle;  and 
the  hypotenuse,  Horus,  their  son,  or  the 
product  of  the  male  and  female  principle. 


This  symbol  was  received  by  Pythagoras 
from  the  Egyptians  during  his  long  sojourn 
in  that  country,  and  with  it  he  also  learned 
the  peculiar  property  it  possessed,  namely, 
that  the  sum  of  the  squares  of  the  two  shorter 
sides  is  equal  to  the  square  of  the  longest 
side — symbolically  expressed  by  the  for- 
mula, that  the  product  of  Osiris  and  Isis  is 
Horus.  This  figure  has  been  adopted  in 
the  Third  Degree  of  Masonry,  and  will  be 
there  recognized  as  the  forty-seventh  prob- 
lem of  Euclid. 

Triangle  and  Square.  As  the  Delta  was 
the  initial  letter  of  Deity  with  the  ancients, 
so  its  synonym  is  among  modern  nations. 
It  is  a type  of  the  Eternal,  the  All-Power- 
ful, the  Self-Existent. 

The  material  world  is  l- 

typified  by  the  “square” 
as  passive  matter,  in  op- 
position to  force  sym- 
bolized by  the  triangle. 

The  Square  is  also  an 
emblem  of  humanity,  as 
the  Delta  or  Triangle 
typifies  Deity. 

The  Delta,  Triangle, 
and^  Compasses  are  es- 
sentially the  same.  The 
raising  one  point,  and  then  another,  signi- 
fies that  the  Divine  or  higher  portion  of  our 
nature  should  increase  in  power,  and  control 


TRIANGLE 


TRIANGLE 


801 


the  baser  tendencies.  This  is  the  real,  the 
practical  “ journey  toward  the  East.” 

The  interlacing  tri- 
angles or  deltas  sym- 
bolize the  union  of  the 
two  principles  or  forces, 
the  active  and  passive, 
male  and  female,  per- 
vading the  universe. 
(1.) 

The  two  triangles, 

one  white  and  the  other 
black,  interlacing,  typify 
the  mingling  of  the  two 
apparent  powers  in  na- 
ture, darkness  and  light,  error  and  truth, 
ignorance  and  wisdom,  evil  and  good,  through- 
out human  life.  (2.) 

The  triangle  and  square  together  form  the 
pyramid  (3),  as  seen  in  the  Entered  Ap- 
prentice’s apron.  In  this 
combination  the  pyramid  is 
the  metaphor  for  unity  of 
matter  and  force,  as  well 
as  the  oneness  of  man  and 
God.  The  numbers  3,  5,  7, 

9,  have  their  places  in  the 
parts  and  points  of  the 
square  and  triangle  when 
in  pyramidal  form,  and  im- 
ply Perfection.  (See  Pointed 
Cubical  Stone.) 

Triangle,  Double.  See 
Seal  of  Solomon  and  Shield 
of  David. 

Triangle  of  Pythagoras.  See  Pen- 
talpha. 

Triangle,  Radiated.  A triangle  placed 
within  and  surrounded  by  a circle  of  rays. 
This  circle  is  called,  in  Christian  art,  “a 
glory.”  When  this  glory  is  distinct  from 
the  triangle,  and  surrounds  it  in  the  form 
of  a circle,  it  is  then  an  emblem  of  God’s 


eternal  glory.  This  is  the  usual  form  in 
religious  uses.  But  when,  as  is  most  usual 
in  the  Masonic  symbol,  the  rays  emanate 
from  the  center  of  the  triangle,  and,  as  it 
were,  enshroud  it  in  their  brilliancy,  it  is 
symbolic  of  the  Divine  Light.  The  per- 
verted ideas  of  the  Pagans  referred  these 
rays  of  light  to  their  sun-god  and  their 
Sabian  worship. 

But  the  true  Masonic  idea  of  this  glory 
is,  that  it  symbolizes  that  Eternal  Light 
62 


of  Wisdom  which  surrounds  the  Supreme 
Architect  as  a sea  of  glory,  and  from  Him 
as  a common  center  emanates  to  the  universe 
of  His  creation. 

Triangle,  Triple.  The  pentalpha,  or  tri- 
angle of  Pythagoras,  is  usually  called  also 
the  triple  triangle,  be- 
cause three  triangles  are 
formed  by  the  intersec- 
tion of  its  sides.  But 
there  is  another  variety 
of  the  triple  triangle 
which  is  more  properly 
entitled  to  the  appella- 
tion, and  which  is  made  in  the  annexed 
form. 

It  will  be  familiar  to  the  Knights  Tem- 
plar as  the  form  of  the  jewel  worn  by  the 
Prelate  of  his  Order.  Like  every  modifi- 
cation of  the  triangle,  it  is  a syinbol  of  the 
Deity;  but  as  the  degree  of  Knights  Tem- 
plar appertains  exclusively  to  Christian 


Masonry,  the  triple  triangle  there  alludes 
to  the  mystery  of  the  Trinity.  In  the 
Scottish  Rite  Degree  of  Knight  of  the  East 
the  symbol  is  also  said  to  refer  to  the  triple 
essence  of  Deity;  but  the  symbolism  is 
made  still  more  mystical  by  supposing  that 
it  represents  the  sacred  number  81,  each 
side  of  the  three  triangles  being  equivalent 
to  9,  which  again  is  the  square  of  3,  the 
most  sacred  number  in  Freemasonry.  In 
the  Twentieth  Degree  of  the  Ancient  and 
Accepted  Scottish  Rite,  or  that  of  “Grand 
Master  of  all  Symbolic  Lodges,”  it  is  said 
that  the  number  81  refers  to  the  triple  cove- 
nant of  God,  symbolized  by  a triple  triangle 
said  to  have  been  seen  by  Solomon  when 
he  consecrated  the  Temple.  Indeed,  through- 
out the  ineffable  and  the  philosophic  degrees, 
the  allusions  to  the  triple  triangle  are  much 
more  frequent  than  they  are  in  Ancient 
Craft  Masonry. 

The  Indian  trimourti,  or  triple  triangle 
of  the  Hindus,  is  of  a different  form,  con- 
sisting of  three  concentric  triangles.  In 
the  center  is  the  sacred  triliteral  name,  AUM. 
The  interior  triangle  symbolizes  Brahma, 
Vishnu,  and  Siva;  the  middle  one.  Creation. 


802 


TRIBE 


TRILITERAL 


Preservation,  and  Destruction;  and  the 
exterior  one,  Earth,  Water,  and  Air. 

Tribe  of  Judah,  Lion  of  the.  The  con- 
nection of  Solomon,  as  the  chief  of  the  tribe 
of  Judah,  with  the  Hon,  which  was  the 
achievement  of  the  tribe,  has  caused  this 
expression  to  be  referred,  in  the  Third  De- 
gree, to  Him  v/ho  brought  life  and  immor- 
tality to  light.  The  old  Christian  inter- 
pretation of  the  Masonic  symbols  here 
prevails;  and  in  Ancient  Craft  Masonry  all 
allusions  to  the  hon,  as  the  lion’s  paw,  the 
lion’s  grip,  etc.,  refer  to  the  doctrine  of  the 
resurrection  taught  by  Him  who  is  known 
as  “the  lion  of  the  tribe  of  Judah.”  The 
expression  is  borrowed  from  the  Apoca- 
l3''I>se  (v.  5):  “Behold,  the  Lion  of  the  tribe 
of  Judah,  the  Root  of  David,  hath  pre- 
vailed to  open  the  book,  and  to  loose  the 
seven  seals  thereof.”  The  lion  was  also  a 
Medieval  symbol  of  the  resurrection,  the 
idea  being  founded  on  a legend.  The  poets 
of  that  age  were  fond  of  referring  to  this 
legendary  symbol  in  connection  with  the 
Scriptural  idea  of  the  “tribe  of  Judah.” 
Thus  Adam  de  St.  Victor,  in  his  poem  De 
Resurrectione  Domini,  says: 

“Sic  de  Juda  Leo  fortis, 

Fractis  portis  dirae  mortis 
Die  surgit  tertia, 

Rugiente  voce  Patris.” 

i.  e., 

Thus  the  strong  lion  of  Judah, 

The  gates  of  cruel  death  being  broken, 

Arose  on  the  third  day 

At  the  loud-sounding  voice  of  the  Father. 

The  lion  was  the  symbol  of  strength  and 
sovereignty,  in  the  human-headed  figures 
of  the  Nimrod  gateway,  and  in  other  Baby- 
lonish remains.  In  Egypt,  it  was  wor- 
shiped at  the  city  of  Leontopolis  as  typical 
of  Dom,  the  Egyptian  Hercules.  Plutarch 
says  that  the  Egyptians  ornamented  their 
temples  with  gaping  lions’  mouths,  because 
the  Nile  began  to  rise  when  the  sun  was  in 
the  constellation  Leo.  Among  the  Tal- 
mudists there  was  a tradition  of  the  Hon, 
which  has  been  introduced  into  the  higher 
degrees  of  Masonry. 

But  in  the  symbohsm  of  Ancient  Craft 
Masonry,  where  the  lion  is  introduced,  as  in 
the  Third  Degree,  in  connection  with  the 
“hon  of  the  tribe  of  Judah,”  he  becomes 
simply  a symbol  of  the  resurrection;  thus 
restoring  the  symbology  of  the  Medieval 
ages,  which  was  founded  on  a legend  that 
the  hon’s  whelp  was  born  dead,  and  only 
brought  to  life  by  the  roaring  of  its  sire. 
Phihp  de  Thaun,  in  his  Bestiary,  written  in 
the  twelfth  century,  gives  the  legend,  which 
has  thus  been  translated  by  Mr.  Wright  from 
the  original  old  Norman  French: 

“Know  that  the  lioness,  if  she  bring 
forth  a dead  cub,  she  holds  her  cub  and 
the  kon  arrives;  he  goes  about  and  cries, 
till  it  i-evives  on  the  third  day  ....  Know 
that  the  lioness  signifies  St.  Mary,  and  the 
lion  Christ,  who  gave  himseK  to  death  for 


the  people;  three  days  he  lay  in  the  earth 

to  gain  our  souls By  the  cry  of  the 

lion  they  understand  the  power  of  God,  by 
which  Christ  was  restored  to  life  and  robbed 
hell.” 

The  phrase,  “lion  of  the  tribe  of  Judah,” 
therefore,  when  used  in  the  Masonic  ritual, 
referred  in  its  original  interpretation  to 
Christ,  Him  who  “brought  life  and  immor- 
tality to  light.” 

Tribes  of  Israel.  All  the  twelve  tribes  of 
Israel  were  engaged  in  the  construction  of 
the  first  Temple.  But  long  before  its  destruc- 
tion, ten  of  them  revolted,  and  formed  the 
nation  of  Israel;  while  the  remaining  two, 
the  tribes  of  Judah  and  Benjamin,  retained 
possession  of  the  Temple  and  of  Jerusalem 
under  the  name  of  the  kingdom  of  Judah. 
To  these  two  tribes  alone,  after  the  return 
from 'the  captivity,  was  entrusted  the  build- 
ing of  the  second  Temple.  Hence  in  the 
high  degrees,  which,  of  course,  are  connected 
for  the  most  part  with  the  Temple  of  Zerub- 
babel,  or  with  events  that  occurred  sub- 
sequent to  the  destruction  of  that  of  Solomon, 
the  tribes  of  Judah  and  Benjamin  only  are 
referred  to.  But  in  the  primary  degrees, 
which  are  based  on  the  first  Temple,  the 
Masonic  references  always  are  to  the  twelve 
tribes.  Hence  in  the  old  lectures  the  twelve 
original  points  are  explained  by  a reference 
to  the  twelve  tribes.  (See  Twelve  Original 
Points  of  Masonry.) 

Tribunal.  The  modern  statutes  of  the 
Supreme  Council  of  the  Ancient  and  Accepted 
Scottish  Rite  for  the  Southern  Jurisdiction 
of  the  United  States  direct  trials  of  Masonic 
offenses,  committed  by  any  brethren  of  the 
Rite  above  the  Eighteenth  Degree,  to  be 
held  in  a court  called  a Tribunal  of  the 
Thirty-first  Degree,  to  be  composed  of  not 
less  nor  more  than  nine  members.  An 
appeal  lies  from  such  a Tribunal  of  Inspec- 
tors Inquisitors  to  the  Grand  Consistory 
or  the  Supreme  Council. 

Tribunal,  Supreme.  1.  The  Seventy- 
first  Degree  of  the  Rite  of  Mizraim.  2.  The 
meeting  of  Inquisitors  Inspectors  of  the 
Thirty-first  Degree  of  the  Ancient  and 
Accepted  Scottish  Rite  according  to  the 
modern  ritual  of  the  Mother  Council. 

Trlfels.  The  name  of  the  ruined  castle, 
four  miles  from  Madenburg,  on  a mountain 
slope,  where  Sir  Richard  Coeur  de  Lion  was 
a prisoner  for  more  than  a year,  by  decree 
of  the  Emperor  Henry  VI.,  and  until  his 
liberation  by  the  faithful  Blondel.  Naught 
remains  but  thirty  feet  of  the  tower  and 
some  fragments  of  wall.  It  is  recorded  that 
there  may  be  seen  engraved  deep  in  the 
window-stone  of  the  tower  this  mark:  the 
passion  cross  standing  upon  the  square  with 
an  apex  upward,  and  having  upon  it  an 
inverted  TAU  of  proportionate  size  at  an 
inclination  of  about  forty-nine  degrees. 

Trlllteral  Name.  The  sacred  name  of 
God  among  the  Hindus  is  so  called  because 
it  consists  of  the  three  letters,  A U M.  (See 
Aum.) 


TRILITHON 


TRIPLE 


803 


Triliihon.  Three  stones,  two  of  which 
are  placed  parallel  on  their  ends,  and  crossed 
by  the  third  at  the  top. 


THE  TRILITHON  AT  ST.  MICHAEl’s  MOUNT, 

land’s  end. 


Trinidad.  Masonry  was  introduced  into 
the  island  of  Trinidad  by  the  establishment 
of  a Lodge  called  ‘‘Les  Freres  Unis,”  under 
a Charter  from  the  Grand  Lodge  of  Penn- 
sylvania, in  1797.  A Charter  had  been 
granted  the  year  before  by  the  Grand  Orient 
of  France,  but  never  acted  on,  in  consequence 
of  the  suspension  of  that  body  by  the  French 
Revolution.  In  1804,  the  Grand  Lodge  of 
Pennsylvania,  in  its  capitular  capacity, 
granted  a Charter  for  a Royal  Arch  Chapter, 
which  continued  to  meet  until  1813,  when 
it  obtained  a new  Warrant  of  Constitution 
from  the  Supreme  Chapter  of  Scotland. 
In  1814,  Templar  Masonry  was  established 
by  a Deuchar  Warrant  from  the  Grand 
Conclave  of  Scotland.  In  1819,  a Council 
of  Royal  and  Select  Masters  was  established. 
Trinidad  has  at  present  a Provincial  Grand 
Lodge  under  the  Grand  Lodge  of  Scotland, 
and  there  are  also  three  Loclges  under  the 
Grand  Lodge  of  England. 

Trinitarians,  Order  of.  An  androgynous 
order  founded  in  1198,  in  the  time  of  Innocent 
III.,  for  the  purpose  of  ransommg  Christiana 
from  the  Moors. 

Trinity,  Religious  Fraternity  of  the 
Holy.  Instituted  at  Rome  by  St.  Philip  Neri 
in  1548. 

Trinosophs.  The  Lodge  of  the  Trinosophs 
was  instituted  at  Paris  by  the  celebrated 
Ragon,  October  15,  1816,  and  Installed  by 
the  Grand  Orient,  January  11,  1817.  The 
word  Trinosophs  is  derived  from  the  Greek, 
and  signifies  students  of  three  sciences,  in 
allusion  to  the  three  primitive  degrees, 
which  were  the  especial  object  of  study  by 
the  members;  although  they  adopted  both 
the  French  and  Scottish  Rites,  to  whose  high 
degrees,  however,  they  gave  their  own 
philosophical  interpretation.  It  was  before 
this  Lodge  that  Ragon  delivered  his  Inter- 
pretative and  Philosophic  Course  of  Initiations. 
The  Lodge  was  composed  of  some  of  the  most 
learned  Masons  of  France,  and  played  an 
important  part  in  Masonic  literature.  No 
Lodge  in  France  has  obtained  so  much 


celebrity  as  did  the  Trinosophs.  It  was 
connected  with  a Chapter  and  Council  in 
which  the  high  degrees  were  conferred,  but 
the  Lodge  confined  itself  to  the  three  sym- 
bolic degrees,  which  it  sought  to  preserve  in 
the  utmost  purity. 

Tripitaka.  Tri,  three,  and  Pitaka,  basket. 
The  canonical  book  of  the  Buddhists,  written 
two  hundred  years  after  the  third  OEcumen- 
ical  Council,  or  about  60  b.  c.  The  former 
Asiatic  Indra  doctrines  having  become  in- 
tolerable, Sakya,  a reformer  in  religion, 
rejected  the  god  Brahma,  and  the  holy 
books  of  the  Veda,  the  sacrifices  and  other 
rites,  and  said:  ‘‘My  law  is  grace  for  all.” 
These  sacred  writings  of  the  Hindus  were 
called  the  Three  Baskets:  the  basket  of  Laws, 
the  basket  of  Discipline,  and  the  basket 
of  Doctrines.  The  first  basket  is  called 
“Dharma,”  and  relates  to  the  law  for  man; 
the  second,  “Vinaya,”  and  relates  to  the 
discipline  of  the  priests;  and  the  third, 
“Abhidharma,”  and  pertains  to  the  gods. 
It  is  estimated  that  350,000,000  people 
believe  in  these  writings  as  sacred  and 
canonical. 

Triple  Alliance.  An  expression  in  the 
high  degrees,  which,  having  been  translated 
from  the  French  rituals,  should  have  more 
properly  been  the  triple  covenant.  It  is 
represented  by  the  triple  triangle,  and  refers 
to  the  covenant  of  God  with  his  people, 
that  of  King  Solomon  with  Hiram  of  Tyre, 
and  that  which  binds  the  fraternity  of 
Masons. 

Triple  Tau.  The  tau  cross,  or  cross  of  St. 
Anthony,  is  a cross  in  the  form  of  a Greek  T. 
The  triple  tau  is  a figure  formed  by  three 
of  these  crosses  meeting  in  a point,  and 
therefore  resembling  a letter  T resting  on 
the  traverse  bar  of  an  H.  This  emblem, 
placed  in  the  center  of  a tri- 
angle and  circle — both  em- 
blems of  the  Deity — consti- 
tutes the  jewel  of  the  Royal 
Arch  as  practised  in  England, 
where  it  is  so  highly  esteemed 
as  to  be  called  the  “emblem 
of  all  emblems,”  and  “the 
grand  emblem  of  Royal  Arch 
Masonry.”  It  was  adopted 
in  the  same  form  as  the  Royal  Arch  badge, 
by  the  General  Grand  Chapter  of  the  United 
States  in  1859;  although  it  had  previously 
been  very  generally  recognized  by  American 
Masons.  It  is  also  found  in  the  capitular 
Masonry  of  Scotland.  (See  Royal  Arch 
Badge.) 

The  original  signification  of  this  emblem 
has  been  variously  explained.  Some  suppose 
it  to  include  the  initials  of  the  Temple  of 
Jerusalem,  T.  H.,  Templum  Hierosolymoe; 
others,  that  it  is  a symbol  of  the  mystical 
union  of  the  Father  and  Son,  H signifying 
Jehovah,  and  T,  or  the  cross,  the  Son.  A 
writer  in  Moore’s  Magazine  ingeniously  sup- 
poses it  to  be  a representation  of  three 
T squares,  and  that  it  alludes  to  the  three 
jewels  of  the  three  ancient  Grand  Masters. 


804 


TRIVIUM 


TROWEL 


It  has  also  been  said  that  it  is  the  mono- 
gram of  Hiram  of  Tyre;  and  others  assert 
that  it  is  only  a modification  of  the  Hebrew 
letter  shin,  which  was  one  of  the  Jewish 
abbreviations  of  the  sacred  name.  Oliver 
thinks,  from  its  connection  with  the  circle 
and  triangle  in  the  Boyal  Arch  jewel,  that 
it  was  intended  to  typify  the  sacred  name 
as  the  author  of  eternal  life.  The  Enghsh 
Royal  Arch  lectures  say  that  “by  its  inter- 
section it  forms  a given  number  of  angles 
that  may  be  taken  in  five  several  combina- 
tions; and,  reduced,  their  amount  in  right 
angles  will  be  found  equal  to  the  five  Pla- 
tonic bodies  which  represent  the  four  ele- 
ments and  the  sphere  of  the  Universe.” 
Amid  so  many  speculations,  I need  not  hesi- 
tate to  offer  one  of  my  own.  The  Prophet 
Ezekiel  speaks  of  the  tau  or  tau  cross  as 
the  mark  distinguishing  those  who  were 
to  be  saved,  on  account  of  their  sorrow  for 
their  sins,  from  those  who,  as  idolaters,  were 
to  be  slain.  It  was  a mark  or  sign  of  favor- 
able distinction;  and  with  this  allusion  we 
may,  therefore,  suppose  the  triple  tau  to  be 
used  in  the  Royal  Arch  Degree  as  a mark 
designating  and  separating  those  who  know 
and  worship  the  true  name  of  God  from 
those  who  are  ignorant  of  that  august  mystery. 

Trlvium.  See  Quadrivium. 

Trowel.  An  implement  of  Operative  Ma- 
sonry, which  has  been  adopted  by  Specu- 
lative Masons  as  the  peculiar  working-tool 
of  the  Master’s  Degree.  By  this  implement, 
and  its  use  in  Operative  Masonry  to  Spread 
the  cement  which  binds  all  the  parts  of 
the  building  into  one  common  mass,  we 
are  taught  to  spread  the  cement  of  affection 
and  kindness,  which  unites  all  the  members 
of  the  Masonic  family,  wheresoever  dis- 
persed over  the  globe,  into  one  companion- 
ship of  Brotherly  Love. 

This  implement  is  considered  the  appro- 
priate working-tool  of  a Master  Mason,  be- 
cause, in  Operative  Masonry,  while  the  Ap- 
prentice is  engaged  in  preparing  the  rude 
materials,  which  require  only  the  gage  and 
gavel  to  give  them  their  proper  shape,  the 
Fellow -Craft  places  them  in  their  proper 
position  by  means  of  the  plumb,  level,  and 
square;  but  the  Master  Mason  alone,  having 
examined  their  correctness  and  proved  them 
true  and  trusty,  secures  theni  permanently 
in  their  place  by  spreading,  with  the  trowel, 
the  cement  that  irrevocably  binds  them 
together. 

The  trowel  has  also  been  adopted  as  the 
jewel  of  the  Select  Master.  But  its  uses 
in  this  degree  are  not  symbolical.  They 
are  simply  connected  with  the  historical 
legend  of  the  degree. 

Trowel  and  Sword.  When  Nehemiah 
received  from  Artaxerxes  Longimanus  the 
appointment  of  Governor  of  Judea,  and 
was  permitted  to  rebuild  the  walls  of  Jerusa- 
lem, and  to  restore  the  city  to  its  former 
fortified  condition,  he  met  with  great  oppo- 
sition from  the  Persian  satraps,  who  were 
envious  of  his  favor  with  the  king,  and  from 


the  heathen  inhabitants  of  Samaria,  who 
were  unwilling  to  see  the  city  again  assume 
its  pristine  importance.  The  former  under- 
took to  injure  him  with  Artaxerxes  by  false 
reports  of  his  seditious  designs  to  restore 
the  independent  kingdom  of  Judea.  The 
latter  sought  to  obstruct  the  workmen  of 
Nehemiah  in  their  labors,  and  openly  at- 
tacked them.  Nehemiah  took  the  most 
active  measures  to  refute  the  insidious  ac- 
cusations of  the  first,  and  to  repel  the  more 
open  violence  of  the  latter.  Josephus  says 
(Antiq.,  B.  XI.,  ch.  vi.,  § 8)  that  he  gave 
orders  that  the  builders  should  keep  their 
ranks,  and  have  their  armor  on  while  they 
were  building;  and,  accordingly,  the  mason 
had  his  sword  on  as  well  as  he  that  brought 
the  materials  for  building. 

Zerubbabel  had  met  with  similar  opposi- 
tion from  the  Samaritans  while  rebuilding 
the  Temple;  and  although  the  events  con- 
nected with  Nehemiah’s  restoration  of  the 
walls  occurred  long  after  the  completion 
of  the  second  Temple,  yet  the  Masons  have 
in  the  high  degrees  referred  them  to  the 
time  of  Zerubbabel.  Hence  in  the  Fifteenth 
Degree  of  the  Scottish  Rite,  or  the  Knight 
of  the  East,  which  refers  to  the  building 
of  the  Temple  of  Zerubbabel,  we  find  this 
combination  of  the  trowel  and  the  sword 
adopted  as  a symbol.  The  old  ritual  of  that 
degree  says  that  Zerubbabel,  being  informed 
of  the  hostile  intentions  of  the  false  brethren 
from  Samaria,  “ordered  that  all  the  work- 
men should  be  armed  with  the  trowel  in  one 
hand  and  the  sword  in  the  other,  that  while 
they  worked  with  the  one  they  might  be 
enabled  to  defend  themselves  with  the  other, 
and  ever  repulse  the  enemy  if  they  should 
dare  to  present  themselves.” 

In  reference  to  this  idea,  but  not  with 
chronological  accuracy,  the  trowel  and 
sword  have  been  placed  crosswise  as  symbols 
on  the  tracing-board  of  the  English  Royal 
Arch. 

Oliver  correctly  interprets  the  symbol  of 
the  trowel  and  sword  as  signifying  that, 
“next  to  obedience  to  lawful  authority,  a 
manly  and  determined  resistance  to  law- 
less violence  is  an  essential  part  of  social 
duty.” 

Trowel,  Society  of  the.  Vasari,  in  his 
Lives  of  the  Painters  and  Sculptors  (Life  of 
G.  F.  Rustici),  says  that  about  the  year 
1512  there  was  established  at  Florence  an 
association  which  counted  among  its  mem- 
bers some  of  the  most  distinguished  and 
learned  inhabitants  of  the  city.  It  was  the 
“Society  deUa  Cucchiara,”  or  the  Society  of 
the  Trowel.  Vasari  adds  that  its  symbols 
were  the  trowel,  the  hammer,  the  square, 
and  the  level,  and  had  for  its  patron  St. 
Andrew,  which  makes  Reghellini  thi^, 
rather  illogically,  that  it  had  some  relation 
to  the  Scottish  Rite.  Lenning,  too,  says 
that  this  society  was  the  first  appearance 
of  Freemasonry  in  Florence.  It  is  to  be 
regretted  that  such  misstatements  of  Ma- 
sonic history  should  be  encouraged  by 


TRUE 


TSCHOUDY 


805 


writers  of  learning  and  distinction.  The 
perusal  of  the  account  of  the  formation  of 
this  society,  as  given  by  Vasari,  shows  that 
it  had  not  the  slightest  connection  with 
Freemasonry.  It  was  simply  a festive  asso- 
ciation, or  dinner-club  of  Florentine  artists; 
and  it  derived  its  title  from  the  accidental 
circumstance  that  certain  painters  and 
sculptors,  dining  together  in  a garden,  found 
not  far  from  their  table  a mass  of  mortar, 
in  which  a trowel  was  sticking.  Some  rough 
jokes  passed  thereupon,  in  the  casting  of 
the  mortar  on  each  other,  and  the  calling 
for  the  trowel  to  scrape  it  off.  Whereupon 
they  resolved  to  form  an  association  to 
dine  together  annually,  and,  in  memorial 
of  the  ludicrous  event  that  had  led  to  their 
establishment,  they  called  themselves  the 
Society  of  the  Trowel. 

True  Light.  Sit  lux  et  lux  fuit.  The 
translation  from  the  tiebrew  Bible  of  this 
passage,  so  often  quoted  in  Masonry,  is: 
“And  the  Lord  said,  ‘Let  there  be  light, 
and  it  was  light.’  And  the  Lord  took  care 
of  the  light,  that  it  was  useful;  and  He 
divided  the  light  from  the  darkness.” 

True  Masons.  See  Academy  of  True 
Masons. 

Truro  Cathedral.  A Protestant  edifice 
erected  at  a seaport  of  Cornwall,  England, 
standing  at  the  junction  of  two  rivers,  the 
Allen  and  the  Kenwyn.  On  the  20th  of  May, 
1880,  the  Grand  Master  of  Masons  (Prince 
of  Wales)  laid  two  corner-stones  of  the 
cathedral  with  great  pageantry,  pomp,  and 
ceremony.  This  was  the  first  time  a Grand 
Master  of  Masons  in  England  was  known  to 
lay  the  corner-stone  of  an  ecclesiastical 
structure;  this  was,  also,  the  first  occasion  on 
which  the  then  Grand  Master  had  performed 
such  a service,  in  Masonic  clothing,  sur- 
rounded with  his  staff  and  officers,  in  rich 
robes  and  in  the  costume  of  Masonry. 

Trust  in  God.  Every  candidate  on  his 
initiation  is  required  to  declare  that  his 
trust  is  in  God.  And  so  he  who  denies  the 
existence  of  a Supreme  Being  is  debarred 
the  privilege  of  initiation,  for  atheism  is  a 
disqualification  for  Masonry.  This  pious 
principle  has  distinguished  the  Fraternity 
from  the  earliest  period;  and  it  is  a happy 
coincidence,  that  the  company  of  Operative 
Freemasons  instituted  in  1477  should  have 
adopted,  as  their  motto,  the  truly  Masonic 
sentiment,  “The  Lord  is  all  our  Trust.” 

Truth.  The  real  object  of  Freemasonry, 
in  a philosophical  and  religious  sense,  is  the 
search  for  truth.  This  truth  is,  therefore, 
symbolized  by  the  Word.  From  the  first 
entrance  of  the  Apprentice  into  the  Lodge, 
until  his  reception  of  the  highest  degree, 
this  search  is  continued.  It  is  not  always 
found  and  a substitute  must  sometimes  be 
provided.  Yet  whatever  be  the  labors  he 
may  perform,  whatever  the  ceremonies 
through  which  he  may  pass,  whatever  the 
symbols  in  which  he  may  be  instructed, 
whatever  the  reward  he  may  obtain,  the 
true  end  of  all  is  the  attainment  of  truth. 


This  idea  of  truth  is  not  the  same  as  that 
expressed  in  the  lecture  of  the  First  Degree, 
where  Brotherly  Love,  Relief,  and  Truth 
are  there  said  to  be  the  “three  great  tenets 
of  a Mason’s  profession.”  In  that  connec- 
tion, truth,  which  is  called  a “divine  attribute, 
the  foundation  of  every  virtue,”  is  synony- 
mous with  sincerity,  honesty  of  expression, 
and  plain  dealing.  The  higher  idea  of  truth 
which  pervades  the  whole  Masonic  system, 
and  which  is  symbolized  by  the  Word,  is 
that  which  is  properly  expressed  to  a knowl- 
edge of  God. 

There  was  an  Egyptian  goddess  named 
Cn  Thmy  or  niDH,  Thme,  integritas,  Jus- 
tice and  Truth.  This  one  of  the  three 
great  Masonic  principles  is  represented  among 
the  Egyptians  by  an  ostrich  feather;  and 
the  judicial  officer  was  also  thus  repre- 
sented, “because  that  bird,  unlike  others, 
has  all  its  feathers  equal.”  Horapollo.  The 
Hebrew  word  ji?*',  ton,  signifies  an  ostrich,  as 
also  a council;  and  the  word  i^nnc,  is 
interpreted,  poetically,  an  ostrich,  and  also  a 
song  of  joy,  or  of  praise;  hence,  “the  happy 
souls  thus  ornamented,  under  the  inspec- 
tion of  the  lords  of  the  heart's  joy,  gathered 

fruits  from  celestial 
trees.”  ^ In  the  judg- 
ment in  Amenti,  the 
soul  advances  toward 
the  goddess  Thme, 
who  wears  on  her  head 
the  ostrich  feather.  In 
the  scale,  Anubis  and 
Horus  weigh  the  actions 
of  the  deceased.  On  one  side  is  the  ostrich 
feather,  and  on  the  other  the  vase  containing 
the  heart.  Should  the  weight  of  the  heart  be 
greater  than  the  feather,  the  soul  is  entitled 
to  be  received  into  the  celestial  courts.  The 
forty-two  judges,  with  heads  ornamented 

with  ostrich  feathers,  sit  aloft  to  pronounce 
judgment.  (See  Book  of  the  Dead.) 

Tryonists.  Those  Pythagoreans  who  ab- 
stained from  animal  food. 

Tsaphiel.  bN'DiJ.  Mirans  Deus,  the  angel 
governing  the  Moon,  in  accordance  with 
the  Kabbalistical  system. 

Tschoudy,  Louis  Theodore.  Michaud 
spells  the  name  Tschudi,  but  Lenning,  Thory, 
Ragon,  Oliver,  and  all  other  Masonic  writers, 
give  the  name  as  Tschoudy,  which  form, 
therefore,  I adopt  as  the  most  usual,  if  not 
the  most  correct,  spelling. 

The  Baron  de  Tschoudy  was  born  at 
Metz,  in  1720.  He  was  descended  from  a 
family  originally  of  the  Swiss  canton  of 
Glaris,  but  which  had  been  established  in 
France  since  the  commencement  of  the  six- 
teenth century.  He  was  a counselor  of 
State  and  member  of  the  Parliament  of 
Metz;  but  the  most  important  events  of  his 
life  are  those  which  connect  him  with  the 
Masonic  institution,  of  which  he  was  a 
zealous  and  learned  investigator.  He  was 
one  of  the  most  active  apostles  of  the  school 
of  Ramsay,  and  adopted  his  theory  of  the 
Templar  origin  of  Masonry.  Having  ob-  , 


806 


TSCHOUDY 


TUAPHOLL 


tained  permission  from  the  king  to  travel, 
he  went  to  Italy,  in  1752,  under  the  assumed 
name  of  the  Chevalier  de  Lussy.  There  he 
excited  the  anger  of  the  papal  court  by  the 
publication  at  The  Hague,  in  the  same  year, 
of  a book  entitled  Etrenne  au  Pape,  ou  les 
Francs-Magons  Venges;  i.  e.,  “A  New  Year’s 
Gift  for  the  Pope,  or  the  Free  Masons 
Avenged.”  This  was  a caustic  commentary 
on  the  bull  of  Benedict  XIV.  excommunicat- 
ing the  Freemasons.  It  was  followed,  in  the 
same  year,  by  another  work  entitled,  Le  Vat- 
ican Venge;  i.  e.,  “The  Vatican  Avenged”; 
an  ironical  apology,  intended  as  a sequence  to 
the  former  book.  These  two  works  subjected 
him  to  such  persecution  by  the  Church  that 
he  was  soon  compelled  to  seek  safety  in  flight. 

He  next  repaired  to  Russia,  where  his 
means  of  living  became  so  much  impaired 
that,  Michaud  says,  he  was  compelled  to 
enter  the  company  of  comedians  of  the  Em- 
press Elizabeth.  From  this  condition  he 
was  relieved  by  Count  Ivan  Schouwalon, 
who  made  him  his  private  secretary.  He 
was  also  appointed  the  secretary  of  the 
Academy  of  Moscow,  and  governor  of  the 
pages  at  the  court.  But  this  advancement 
of  his  fortunes,  and  the  fact  of  his  being  a 
Frenchman,  created  for  him  many  enemies, 
and  he  was  compelled  at  length  to  leave 
Russia  and  return  to  France.  There,  how- 
ever, the  persecutions  of  his  enemies  pur- 
sued him,  and  on  his  arrival  at  Paris  he 
was  sent  to  the  Bastile.  But  the  interces- 
sion of  his  mother  with  the  Empress  Eliza- 
beth and  with  the  Grand  Duke  Peter  was 
successful,  and  he  was  speedily  restored  to 
liberty.  He  then  retired  to  Metz,  and  for 
the  rest  of  his  life  devoted  himself  to  the 
task  of  Masonic  reform  and  the  fabrication 
of  new  systems. 

In  1762,  the  Council  of  Knights  of  the 
East  was  established  at  Paris.  Ragon  says 
{Orthod.  Magon.,  p.  137)  that  “its  ritual 
was  corrected  by  the  Baron  de  Tschoudy, 
the  author  of  the  Blazing  Star.”  But  this 
is  an  error.  Tschoudy  was  then  at  Metz, 
and  his  work  and  system  of  the  Blazing 
Star  did  not  appear  until  four  years  after- 
ward. It  is  at  a later  date  that  Tschoudy 
became  connected  with  the  Council. 

In  1766  he  published,  in  connection  with 
Bardon-Duhamel,  his  most  important  work, 
entitled  L’Etoile  Flamboyante,  ou  la  Societe 
des  Francs-Magons  consideree  sous  tous  les 
Aspects;  i.  e.,  “The  Blazing  Star,  or  the 
Society  of  Freemasons  considered  under 
Every  Point  of  View.” 

In  the  same  year  he  repaired  to  Paris, 
with  the  declared  object  of  extending  his 
Masonic  system.  He  then  attached  him- 
seK  to  the  Council  of  Knights  of  the  East, 
which,  under  the  guidance  of  the  tailor 
Pirlet,  had  seceded  from  the  Council  of 
Emperors  of  the  East  and  West.  Tschoudy 
availed  himseK  of  the  ignorance  and  of  the 
boldness  of  Pirlet  to  put  his  plan  of  reform 
into  execution  by  the  creation  of  new  degrees. 

In  Tschoudy’s  system,  however,  as  de- 1 


veloped  in  the  VEtoile  Flamboyante,  he 
does  not  show  himself  to  be  the  advocate 
of  the  high  degrees,  which,  he  says,  are 
“an  occasion  of  expense  to  their  dupes, 
and  an  abundant  and  lucrative  resource  for 
those  who  make  a profitable  traffic  of  their 
pretended  instructions.”  He  recognizes  the 
three  Sj^mbolic  degrees  because  their  grada- 
tions are  necessary  in  the  Lodge,  which  he 
viewed  as  a school;  and  to  these  he  adds 
a superior  class,  which  may  be  called  the 
architects,  or  by  any  other  name,  provided 
we  attach  to  it  the  proper  meaning.  All 
the  high  degrees  he  calls  “Masonic  rev- 
eries,’’ excepting  two,  which  he  regards  as 
containing  the  secret,  the  object,  and  the 
essence  of  Masonry,  namely,  the  Scottish 
Knight  of  St.  Andrew  and  the  Knight  of 
Palestine.  The  former  of  these  degrees 
was  composed  by  Tschoudy,  and  its  ritual, 
which  he  bequeathed,  with  other  manu- 
scripts, to  the  Council  of  Knights  of  the 
East  and  West,  was  published  in  1780,  under 
the  title  of  Ecossais  de  Saint  AndrS,  con- 
tenant  le  developpement  total  de  Vart  royal  de  la 
Franche-Magonnerie.  Subsequently,  on  the 
organization  of  the  Ancient  and  Accepted 
Scottish  Rite,  the  degree  was  adopted  as  the 
Twenty-ninth  of  its  series,  and  is  considered 
as  one  of  the  most  important  and  philo- 
sophic of  the  Scottish  system.  Its  fabri- 
cation is,  indeed,  an  evidence  of  the  intel- 
lectual genius  of  its  inventor. 

Ragon,  in  his  Orthodoxie  Magonnique,  at- 
tributes to  Tschoudy  the  fabrication  of  the 
Rite  of  Adonhiramite  Masonry,  and  the 
authorship  of  the  Recueil  Precieux,  which 
contains  the  description  of  the  Rite.  But 
the  first  edition  of  the  Recueil,  with  the 
acknowledged  authorship  of  Guillemain  de 
St.  Victor,  appeared  in  1781.  This  is  prob- 
ably about  the  date  of  the  introduction  of 
the  Rite,  and  is  just  twelve  years  after 
Tschoudy  had  gone  to  his  eternal  rest. 

1 schoudy  also  indulged  in  fight  litera- 
ture, and  several  romances  are  attributed 
to  him,  the  only  one  of  which  now  known, 
entitled  Therese  Philosophe,  does  not  add  to 
his  reputation. 

Chemins  Despont5s  (Encyc.  Magon.,  i., 
143)  says:  “The  Baron  Tschoudy,  whose 
birth  gave  him  a distinguished  rank  in  so- 
ciety, left  behind  him  the  reputation  of  an 
excellent  man,  equally  remarkable  for  his 
social  virtues,  his  genius,  and  his  military 
talents.”  Such  appears  to  have  been  the 
general  opinion  of  those  who  were  his  con- 
temporaries or  his  immediate  successors. 
He  died  at  Paris,  May  28,  1769. 

Tsedakah.  Justice.  The  first  step 

of  the  mystical  ladder,  known  to  the  Kadosh, 
Thirtieth  Degree  A.  A.  Scottish  Rite. 

Tsidoni.  Venator.  A Seeker  or 

Inquirer.  A name  used  in  the  Twenty- 
second  Degree  of  the  A.  A.  Scottish  Rite. 

Tsoim.  A term  used  infrequently 

to  designate  visitors. 

'Tuapholl.  A term  used  by  the  Druids  to 
designate  an  unhallowed  circumambulatiop 


TUBAL 


TUBAL 


807 


around  the  sacred  cairn,  or  altar;  the  move- 
ment being  against  the  sun,  that  is,  from  west 
to  east  by  the  north,  the  cairn  being  on  the 
left  hand  of  the  circumambulator. 

Tubal  Cain.  Of  Tubal  Cain,  the  sacred 
writings,  as  well  as  the  Masonic  legends,  give 
us  but  scanty  information.  All  that  we 
hear  of  him  in  the  Book  of  Genesis  is  that 
he  was  the  son  of  Lamech  and  Zillah,  and  was 
I ‘an  instructor  of  every  artificer  in  brass  and 
iron.''  The  Hebrew  original  does  not  justify 
the  common  version,  for  lotesh,  does 

not  mean  “an  instructor,"  but  “a  sharpener  " 
— one  who  whets  or  sharpens  instruments. 
Hence  Dr.  Raphall  translates  the  passage  as 
one  “who  sharpened  various  tools  in  copper 
and  iron."  The  authorized  version  has,  how- 
ever, almost  indelibly  impressed  the  charac- 
ter of  Tubal  Cain  as  the  father  of  artificers; 
and  it  is  in  this  sense  that  he  has  been  in- 
troduced from  a very  early  period  into  the 
legendary  history  of  Masonry. 

The  first  Masonic  reference  to  Tubal  Cain 
is  found  in  the  “Legend  of  the  Craft,"  where 
he  is  called  “the  founder  of  smith-craft."  I 
cite  this  part  of  the  legend  from  the  Dowland 
MS.  simply  because  of  its  more  modern  or- 
thography; but  the  story  is  substantially 
the  same  in  all  the  old  manuscript  Consti- 
tutions. In  that  Manuscript  we  find  the 
following  account  of  Tubal  Cain: 

“Before  Noah's  flood  there  was  a man 
called  Lamech,  as  it  is  written  in  the  Bible, 
in  the  fourth  chapter  of  Genesis;  and  this 
Lamech  had  two  wives,  the  one  named  Ada 
and  the  other  named  Zilla;  by  his  first  wife, 
Ada,  he  got  two  sons,  the  one  Jubal,  and  the 
other  Jabal:  and  by  the  other  wife  he  got  a 
son  and  a daughter.  And  these  four  chil- 
dren founded  the  beginning  of  all  the  sciences 
in  the  world.  The  elder  son.  Jabal,  founded 
the  science  of  geometry,  and  ne  carried  flocks 
of  sheep  and  lambs  into  the  fields,  and  first 
built  houses  of  stone  and  wood,  as  it  is  noted 
in  the  chapter  above  named.  And  his  broth- 
er Jubal  founded  the  science  of  music  and 
songs  of  the  tongue,  the  harp  and  organ. 
And  the  third  brother,  Tubal  Cain,  founded 
smith-craft,  of  gold,  silver,  copper,  iron, 
and  steel,  and  the  daughter  founded  the  art 
of  weaving.  And  these  children  knew  well 
that  God  would  take  vengeance  for  sin,  either 
by  fire  or  water,  wherefore  they  wrote  the 
sciences  that  they  had  found,  on  two  pillars 
that  they  might  be  found  after  Noah's  flood. 
The  one  pillar  was  marble,  for  that  would 
not  burn  with  fire;  and  the  other  was  clepped 
lateras,  and  would  not  drown  in  noe  water." ^ 

Similar  to  this  is  an  old  Rabbinical  tradi- 
tion, which  asserts  that  Jubal,  who  was  the 
inventor  of  writing  as  well  as  of  music,  having 
heard  Adam  say  that  the  universe  would  be 
twice  destroyed,  once  by  fire  and  once  by 
water,  inquired  which  catastrophe  would  first 
occur;  but  Adam  refusing  to  inform  him,  he 
inscribed  the  system  of  music  which  he  had 
invented  upon  two  pillars  of  stone  and  brick. 
A more  modern  Masonic  tradition  ascribes 
the  construction  of  these  pillars  to  Enoch. 


To  this  account  of  Tubal  Cain  must  be 
added  the  additional  particulars,  recorded 
by  Josephus,  that  he  exceeded  all  men  in 
strength,  and  was  renowned  for  his  warlike 
achievements. 

The  only  other  account  of  the  proto-metal- 
lurgist that  we  meet  with  in  any  ancient 
author  is  that  which  is  contained  in  the  cele- 
brated fragment  of  Sanconiatho,  who  refers 
to  him  under  the  name  of  Chrysor,  which  is 
evidently,  as  Bochart  affirms,  a corruption 
of  the  Hebrew  chores  ur,  a worker  in  fire,  that 
is,  a smith.  Sanconiatho  was  a Phoenician 
author,  who  is  supposed  to  have  flourished 
before  the  Trojan  war,  probably,  as  Sir  Will- 
iam Drummond  suggests,  about  the  time 
when  Gideon  was  Judge  of  Israel,  and  who 
collected  the  different  accounts  and  traditions 
of  the  origin  of  the  world  which  were  extant 
at  the  period  in  which  he  lived.  A fragment 
only  of  this  work  has  been  preserved,  which, 
translated  into  Greek  by  Philo  Byblius,  was 
inserted  by  Eusebius  in  his  Preeparatio  Evan- 
gelica,  and  has  thus  been  handed  down  to  the 
present  day.  That  portion  of  the  history  by 
Sanconiatho,  which  refers  to  Tubal  Cain,  is 
contained  in  the  following  words: 

“A  long  time  after  the  generation  of  Hyp- 
soaranios,  the  inventors  of  hunting  and  fish- 
ing, Agreas  and  Alieas,  were  born : after  whom 
the  people  were  called  hunters  and  fishers, 
and  from  whom  sprang  two  brothers,  who 
discovered  iron,  and  the  manner  of  work- 
ing it.  ^ One  of  these  two,  called  Chrysor,  was 
skilled  in  eloquence,  and  composed  verses  and 
prophecies.  He  was  the  same  with  Hephais- 
tos,  and  invented  fishing-hooks,  bait  for  tak- 
ing fish,  cordage  and  rafts,  and  was  the  first 
of  all  mankind  who  had  navigated.  He  was 
therefore  worshiped  as  a god  after  his  death, 
and  was  called  Diamichios.  It  is  said  that 
these  brothers  were  the  first  who  contrived 
partition  walls  of  brick." 

Hephaistos,  it  will  be  observed,  is  the 
Greek  of  the  god  who  was  called  by  the 
Romans  Vulcan.  Hence  the  remark  of 
Sanconiatho,  and  the  apparent  similarity 
of  names  as  well  as  occupations,  have  led 
some  writers  of  the  last,  and  even  of  the 
present,  century  to  derive  Vulcan  from 
Tubal  Cain  by  a process  not  very  devious 
and  therefore  familiar  to  etymologists.  By 
the  omission  in  Tubal  Cain  of  the  initial  T, 
which  is  the  Phoenician  article,  and  its  value- 
less vowel,  we  get  Balcan,  which,  by  the  in- 
terchangeable nature  of  B and  V,  is  easily 
transformed  to  Vnlcan. 

“That  Tubal  Cain,"  says  Bishop  Stilling- 
fleet  {Orig.  Sac.,  p.  292),  “gave  first  occasion 
to  the  name  and  worship  of  Vulcan,  hath  been 
very  probably  conceived,  both  from  the 
very  great  affinity  of  the  names,  and  that 
Tubal  Cain  is  expressly  mentioned  to  be  an 
instructor  of  every  artificer  in  brass  and  iron, 
and  as  near  relation  as  Apollo  had  to  Vulcan, 
Jubal  had  to  Tubal  Cain,  who  was  the  in- 
ventor of  music,  or  the  father  of  all  such  as 
handle  the  harp  and  organ,  which  the  Greeks 
attribute  to  Apollo." 


808 


TUBAL 


TUNE 


Vossius,  in  his  treatise  De  Idolatria  (lib.  i., 
cap.  36),  makes  this  derivation  of  Vulcan 
from  Tubal  Cain.  But  Bryant,  in  his 
Analysis  of  Ancient  Mythology  (vol.  i.,  p. 
139),  denies  the  etymology  and  says  that 
among  the  Egyptians  and  Babylonians,  Vul- 
can was  equivalent  to  Orus  or  Osiris,  sym- 
bols of  the  sun.  He  traces  the  name  to  the 
words  Baal  Cahen,  Holy  Bel,  or  sacred  Lord. 
Bryant’s  etymology  may  be  adopted,  how- 
ever, without  any  interference  with  the  iden- 
tity of  Vulcan  and  Tubal  Cain.  He  who 
discovered  the  uses  of  fire,  may  well,  in  the 
corruptions  of  idolatry,  have  typified  the 
solar  orb,  the  source  of  all  heat.  It  might 
seem  that  Tubal  is  an  attribute  compounded 
of  the  definite  particle  T and  the  word  Baal, 
signifying  Lord.  Tubal  Cain  would  then 
signify  “the  Lord  Cain.”  Again,  dhu  or  du, 
in  Arabic,  signifies  Lord;  and  we  trace  the 
same  signification  of  this  affix,  in  its  various 
interchangeable  forms  of  Du,  Tu,  and  Di,  in 
many  Semitic  words.  But  the  question  of  the 
identical  origin  of  Tubal  Cain  and  Vulcan  has 
at  length  been  settled  by  the  researches  of 
comparative  philologists.  Tubal  Cain  is 
Semitic  in  origin,  and  Vulcan  is  Aryan.  The 
latter  may  be  traced  to  the  Sanstrit  ulka,  a. 
firebrand,  from  which  we  get  also  the  Latin 
fulgur  and  fulmen,  names  of  the  lightning. 

From  the  mention  made  of  Tubal  Cain 
in  the  “Legend  of  the  Craft,”  the  word  was 
long  ago  adopted  as  significant  in  the  primary 
degrees,  and  various  attempts  have  been 
made  to  give  it  an  interpretation.  ^ 

Hutchinson,  in  an  article  in  his  Spirit  of 
Masonry,  devoted  to  the  consideration  of 
the  Third  Degree,  has  the  following  reference 
to  the  word  (p.  162) : 

“The  Mason  advancing  to  this  state  of 
Masonry,  pronounces  his  own  sentence,  as 
confessional  of  the  imperfection  of  the 
second  stage  of  his  profession,  and  as  pro- 
bationary of  the  exalted  degree  to  which 
he  aspires,  in  this  Greek  distich,  Tu^)8ovxoe«, 
Struo  tumulum;  ‘I  prepare  my  sepulchre; 
I make  my  grave  in  the  pollutions  of  the  earth; 
I am  under  the  shadow  of  death.’  This  dis- 
tich has  been  vulgarly  corrupted  among  us, 
and  an  expression  takes  place  scarcely  simi- 
lar in  sound,  and  entirely  inconsistent  with 
Masonry,  and  unmeaning  in  itself.” 

But  however  ingenious  this  interpretation 
of  Hutchinson  may  be,  it  is  generally  admitted 
that  it  is  incorrect. 

The  modern  English  Masons,  and  through 
them  the  French,  have  derived  Tubal  Cain 
from  the  Hebrew  tehel,  earth,  and  kanah, 
to  acquire  possession,  and,  with  little  respect 
for  the  grammatical  rules  of  the  Hebrew 
language,  interpret  it  as  meaning  worldly 
possessions. 

In  the  Hemming  lectures,  now  the  author- 
ized English  system,  we  find  the  answer  to 
the  question,  “What  does  Tubal  Cain  de- 
note?” is  “Worldly  possessions.”  And  De- 
launay, in  his  Thuilleur  (p.  17),  denies  the 
reference  to  the  proto-smith,  and  says;  “If 
we  reflect  on  the  meaning  of  the  two  Hebrew 


words,  we  will  easily  recognize  in  their  con- 
nection the  secret  wish  of  the  hierophant,  of 
the  Templar,  of  the  Freemason,  and  of  every 
mystical  sect,  to  govern  the  world  in  accord- 
ance with  its  own  principles  and  its  own 
laws.”  It  is  fortunate,  I think,  that  the  true 
meaning  of  the  words  will  authorize  no  such 
interpretation.  The  fact  is,  that  even  if 
Tubal  Cain  were  derived  from  tehel  and  kanah, 
the  precise  rules  of  Hebrew  construction 
would  forbid  affixing  to  their  union  any  such 
meaning  as  “worldly  possessions.”  Such  an 
interpretation  of  it  in  the  French  and  Eng- 
lish systems  is,  therefore,  a very  forced  and 
inaccurate  one. 

The  use  of  Tubal  Cain  as  a significant  word 
in  the  Masonic  ritual  is  derived  from  the 
“Legend  of  the  Craft,”  by  which  the  name 
was  made  familiar  to  the  Operative  and  then 
to  the  Speculative  Masons;  and  it  refers  not 
symbolically,  but  historically  to  his  Scriptural 
and  traditional  reputation  as  an  artificer.  If 
he  symbolized  anything,  it  would  be  labor; 
and  a Mason’s  labor  is  to  acquire  truth,  and 
not  worldly  possessions.  The  English  and 
French  interpretation  has  fortunately  never 
been  introduced  into  this  country. 

Tub  BaanI  Amal  Abal.  Heb. 

21lD.  It  is  just  to  reward  labor.  An 
expression  found  in  the  Thirteenth  Degree 
A.  A.  Scottish  Rite. 

Tune,  Freemasons’.  The  air  of  the  song 
written  by  Matthew  Birkhead,  and  published 
in  the  Book  of  Constitutions  of  1723,  with  the 
title  of  “the  Entered  Prentice’s  Song,”  is 
familiarly  and  distinctively  known  as  “the 
Freemasons’  Tune.”  Mr.  William  Chappell, 
in  a work  entitled  Popular  Music  of  the  Olden 
Time,  gives  the  following  interesting  account 
of  it: 

“This  tune  was  very  popular  at  the  time  of 
the  ballad  operas,  and  I am  informed  that  the 
same  words  are  still  sung  to  it  at  Masonic 
meetings. 

“The  air  was  introduced  in  The  Village 
Opera,  The  Chambermaid,  The  Lottery,  The 
Grub-Street  Opera,  and  The  Lover  his  own 
Rival.  It  is  contained  in  the  third  volume 
of  The  Dancing  Master,  and  of  Walsh’s  New 
Country  Dancing  Master.  Words  and  music 
are  included  in  Watt’s  Musical  Miscellany,  iii., 
72,  and  in  British  Melody,  or  The  Musical 
Magazine,  fob,  1739.  They  were  also  printed 
on  broadsides. 

“In  the  Gentlemen's  Magazine,  for  October, 
1731,  the  first  stanza  is  printed  as  ‘A  Health, 
by  Mr.  Birkhead.’  It  seems  to  be  there 
quoted  from  ‘ The  Constitutions  of  the  Free- 
masons,’ by  the  Rev.  James  Anderson,  A.M., 
one  of  the  Worshipful  Masters. 

“There  are  several  versions  of  the  tune. 
One  in  Pills  to  Purge  Melancholy,  ii.,  230 
(1719),  has  a second  part;  but  that  being 
almost  a repetition  of  the  first,  taken  an  oc- 
tave higher,  is  out  of  the  compass  of  ordinary 
voices,  and  has  therefore  been  generally  re- 
jected. 

“In  A Complete  Collection  of  Old  and  New 
English  and  Scotch  Songs^  ii.,  172  (1735),  the 


TURANIAN 


TWELVE-LETTERED  809 


name  is  given  as  ‘Ye  Commoners  and  Peers’; 
but  Leveridge  composed  another  tune  to 
these  words. 

“In  The  Musical  Mason,  or  Freemasons' 
Pocket  Companion,  being  a collection  of  songs 
used  in  all  Lodges,  to  which  are  added  the 
‘Freemasons’  March  and  Ode’  (8vo,  1791), 
this  is  entitled  ‘The  Entered  Apprentice’s 
Song.’ 

“Many  stanzas  have  been  added  from 
time  to  time,  and  others  have  been  altered.” 

Turanian.  One  of  the  three  historical 
divisions  of  religion — the  other  two  being  the 
Aryan  and  the  Semitic — and  embraces  the 
two  sacred  codes  of  China,  viz.,  those  of  Con- 
fucius and  Lao-tse. 

Turban.  The  usual  head-dress  worn  in 
Eastern  nations,  consisting  of  a quilted  cap, 
without  rim,  and  a sash  or  scarf  of  cotton  or 
linen  wound  about  the  cap.  In  Royal  Arch 
Chapters,  the  turban,  of  a purple  color,  con- 
stitutes the  head-dress  of  the  Scribe,  because 
that  officer  represents  the  Jewish  prophet, 
Haggai. 

Turcopoller.  The  third  dignity  in  the 
Order  of  Knights  Hospitalers  of  St.  John,  or 
Knights  of  Malta.  It  took  its  name  from  the 
Turcopoles,  a sort  of  light  horse  mentioned  in 
the  history  of  the  Christian  wars  in  Palestine. 
The  office  of  Turcopolier  was  held  by  the 
Conventional  Bailiff,  or  head  of  the  lan- 
guage of  England.  He  had  the  command  of 
the  cavalry  of  the  Order. 

Turkey.  A writer  in  the  Freemasons'  Quar- 
terly Review  (1844,  p.  21)  says  that  there  was 
a Masonic  meeting  in  Constantinople,  at 
which  some  Turks  were  initiated,  but  that 
the  government  prohibited  the  future  meet- 
ings. This  must  have  been  an  irregular 
Lodge,  for  organized  Masonry  was  not  intro- 
duced into  Turkey  until  1838,  when  the  first 
Lodges  were  erected  by  the  Grand  Lodge  of 
England.  They  were,  however,  soon  dis- 
continued, in  consequence  of  the  opposition  of 
the  Mohammedan  hierarchy.  A more  toler- 
ant spirit,  however,  now 'exists,  and  there  is  a 
Lodge  (No.  687)  at  Constantinople  under  the 
jurisdiction  of  the  Grand  Lodge  of  England. 
There  are  also  four  Lodges  at  Constantinople, 
under  the  Grand  Orient  of  France;  four  at 
Smyrna  and  one  at  Constantinople,  under 
the  Grand  Orient  of  Italy;  and  one  at  Con- 
stantinople (No.  1049)  under  the  Grand 
Lodge  of  Scotland.  There  are  also  two 
Royal  Arch  Chapters — at  Smyrna  and  Con- 
stantinople, chartered  by  the  Supreme  Chap- 
ter of  Scotland.  There  are  also  two  Rose 
Croix  Chapters — one,  from  the  Supreme 
Council  of  England,  in  Constantinople;  and 
the  other,  from  the  Grand  Orient  of  Italy,  in 
Smyrna.  In  these  Lodges  many  native 
Mohammedans  have  been  initiated.  The 
Turks,  however,  have  always  had  secret 
societies  of  their  own,  which  has  led  some 
writers  to  suppose,  erroneously,  that  Free- 
masonry existed  long  before  the  date  of  its 
actual  introduction.  Thus,  the  Begtaschi 
form  a secret  society  in  Turkey,  numbering 
many  thousands  of  Mussulmans  in  its  ranks, , 


and  none  but  a true  Moslem  can  be  admitted 
to  the  brotherhood.  It  is  a religious  Order, 
and  was  founded  in  the  year  1328  by  the 
Hadji  Begtasch,  a famous  dervish,  from 
whom  it  derives  its  name.  The  Begtaschi 
have  certain  signs  and  passwords  by  which 
they  are  enabled  to  recognize  the  “true 
brethren,”  and  by  which  they  are  protected 
from  vagabond  impostors.  A writer  in  Notes 
and  Queries  says,  in  allusion  to  this  society, 
that  “One  day,  during  the  summer  of  1855, 
an  English  merchant  captain,  while  walking 
through  the  streets  of  a Turkish  quarter  of 
Constantinople,  encountered  a Turk,  who 
made  use  of  various  signs  of  Freemasonry, 
some  of  which,  the  captain  being  a Mason, 
he  understood  and  others  he  did  not.”  It  is, 
however,  probable  in  this  instance,  consider- 
ing the  date,  that  the  Turk  was  really  a 
Mason,  and  possessed  some  higher  degrees, 
which  had  not  been  attained  by  the  English 
captain.  There  is  also  another  equally  cele- 
brated Order  in  Turkey,  the  Melewi,  who 
have  also  secret  modes  of  recognition. 

Turquoise.  Oliver  says  (Landm.,  ii.,  521) 
that  the  first  stone  in  the  third  row  of  the 
high  priest’s  breastplate  “was  a figure,  hya- 
cinth, or  turquoise.”  The  stone  was  a figure; 
but  Oliver  is  incorrect  in  supposing  that  it 
is  a synonym  of  either  a hyacinth  or  a tur- 
quoise, which  are  stones  of  a very  different 
nature. 

Tuscan  Order.  The  simplest  of  the  five 
orders  of  architecture,  as  its  columns  are 
never  fluted,  and  it  does  not  allow  the  intro- 
duction of  any  kind  of  ornament.  It  is  one 
of  the  two  modern  orders,  not  being  found  in 
any  ancient  example.  Hence  it  is  of  no  value 
in  Masonic  symbolism. 

Twelve.  Twelve  being  composed  of  the 
mystical  numbers  7-1-5  or  of  3X4,  the  triad 
multiplied  by  the  quaternion,  was  a number 
of  considerable  value  in  ancient  systems. 
Thus  there  were  twelve  signs  of  the  zodiac, 
twelve  months  in  the  year,  twelve  tribes  of 
Israel,  twelve  stones  in  the  pectoral,  and 
twelve  oxen  supporting  the  molten  sea  in  the 
Temple.  There  were  twelve  apostles  in  the 
new  law,  and  the  New  Jerusalem  has  twelve 
gates,  twelve  foundations,  is  twelve  thousand 
furlongs  square,  and  the  number  of  the  sealed 
is  twelve  times  twelve  thousand.  Even  the 
Pagans  respected  this  number,  for  there  were 
in  their  mythology  twelve  superior  and  twelve 
inferior  gods. 

Twelve  Illustrious  Knights.  The  Elev- 
enth Degree  of  the  Ancient  and  Accepted 
Scottish  Rite;  more  correctly  Sublime  Knight 
Elected,  which  see. 

Twelve-Lettered  Name.  The  Jews  had 
among  their  Divine  names,  besides  the  Tetra- 
grammaton,  a two-lettered  name,  which  was 
J ah,  a twelve-lettered  and  a forty-two-lettered 
name.  None  of  these,  however,  were  so  sa- 
cred and  unutterable  as  the  Tetragramma- 
ton.  Maimonides  says  of  the  twelve-lettered 
name,  that  it  was  formerly  used  instead  of 
Adonai,  as  b(‘ing  more  emphatic,  in  place  of 
the  Tetragrammaton,  whenever  they  came 


810 


TWELVE 


TWELVE 


to  that  sacred  name  in  reading.  It  was  not, 
however,  like  the  Tetragrammaton,  communi- 
cated only  to  their  disciples,  but  was  imparted 
to  any  that  desired  its  knowledge.  But  after 
the  death  of  Simeon  the  Just,  the  Tetragram- 
maton ceasing  to  be  used  at  all,  the  twelve- 
lettered  name  was  substituted  in  blessing 
the  people;  and  then  it  became  a secret  name, 
and  was  communicated  only  to  the  most 

{)ious  of  the  priests.  What  was  the  twelve- 
ettered  name  is  uncertain,  though  all  agree 
that  it  was  not  a name,  but  a sentence  com- 
posed of  twelve  letters.  Rabbi  Bechai  says 
it  was  formed  by  a triple  combination  and  per- 
mutation of  the  four  letters  of  the  Tetragram- 
maton; and  there  are  other  explanations 
equally  unsatisfactory. 

There  was  also  a forty-two-lettered  name, 
composed,  says  Bechai,  of  the  first  forty-two 
letters  of  the  Book  of  Genesis.  Another  and 
a better  explanation  has  been  propounded  by 
Franck,  that  it  is  formed  out  of  the  names 
of  tlie  ten  Sephiroth,  which  with  the  1,  vau, 
or  and,  amount  exactly  to  forty-two  letters. 
There  was  another  name  of  seventy-two  let- 
ters, which  is  still  more  inexplicable.  Of  all 
these  names,  Maimonides  {More  Nev.,  I. 
Ixii.)  says  that,  as  they  could  not  possibly 
constitute  one  word,  they  must  have  been 
coniposed  of  several  words,  and  he  adds : 

“There  is  no  doubt  that  these  words  con- 
veyed certain  ideas,  which  were  designed  to 
bring  man  nearer  to  the  true  conception 
of  the  Divine  essence,  through  the  process 
we  have  already  described.  These  words, 
composed  of  numerous  letters,  have  been 
designated  as  a single  name,  because,  like 
all  accidental  proper  names,  they  indicate 
one  single  object;  and  to  make  the  object 
more  intelligible,  several  words  are  em- 
ployed, as  many  words  are  sometimes  used 
to  express  one  single  thing.  This  must  be 
well  understood,  that  they  taught  the  ideas 
indicated  by  these  names,  and  not  the  simple 
pronunciation  of  the  meaningless  letters.’^ 
Twelve  Original  Points  of  Masonry. 
The  old  English  lectures,  which  were  abro- 
gated by  the  United  Grand  Lodge  of  Eng- 
land in  1813,  when  it  adopted  the  system  of 
Hemming,  contained  the  following  passage 
“There  are  in  Freemasonry  twelve  origi- 
nal points,  which  form  the  basis  of  the  sys- 
tem, and  comprehend  the  whole  ceremony 
of  initiation.  Without  the  existence  of 
these  points,  no  man  ever  was,  or  can  be, 
legally  and  essentially  received  into  the  Order. 
Every  person  who  is  made  a Mason  must  go 
through  these  twelve  forms  and  ceremonies, 
not  only  in  the  first  degree,  but  in  every 
subsequent  one.” 

Hence,  it  will  be  seen  that  our  ancient 
Brethren  deemed  these  “Twelve  Original 
Points  of  Masonry,”  as  they  were  called, 
of  the  highest  importance  to  the  ceremony 
of  initiation,  and  they  consequently  took 
much  pains,  and  exercised  much  ingenuity, 
in  giving  them  a symbolical  explanation. 
But  as,  by  the  decree  of  the  Grand  Lodge, 
they  no  longer  constitute  a part  of  the  Eng- 


lish ritual,  and  were  never  introduced  into 
this  country,  where  the  “Four  Perfect 
Points”  constitute  an  inadequate  substitute, 
there  can  be  no  impropriety  in  presenting  a 
brief  explanation  of  them,  for  which  I shall 
be  indebted  to  the  industry  of  Oliver,  who 
has  treated  of  them  at  great  length  in  the 
eleventh  lecture  of  his  Historical  Landmarks. 

The  cerernony  of  initiation,  when  these 
points  constituted  a portion  of  the  ritual, 
was  divided  into  twelve  parts,  in  allusion  to 
the  twelve  tribes  of  Israel,  to  each  of  which 
one  of  the  points  was  referred,  in  the  following 
manner: 

1.  The  opening  of  the  Lodge  was  symbol- 
ized by  the  tribe  of  Reuben,  because  Reuben 
was  the  first-born  of  his  father  Jacob,  who 
called  him  “the  beginning  of  his  strength.” 
He  was,  therefore,  appropriately  adopted  as 
the  emblem  of  that  ceremony  which  is  essen- 
tially the  beginning  of  every  initiation. 

2.  The  preparation  of  the  candidate  was 
symbohzed  by  the  tribe  of  Simeon,  because 
Simeon  prepared  the  instruments  for  the 
slaughter  of  the  Shechemites;  and  that  part 
of  the  ceremony  which  relates  to  offensive 
weapons,  was  used  as  a token  of  our  abhor- 
rence for  the  cruelty  exercised  on  that  oc- 
casion. 

3.  The  report  of  the  Senior  Deacon  referred 
to  the  tribe  of  Levi,  because,  in  the  slaughter 
of  the  Shechemites,  Levi  was  supposed  to 
have  made  a signal  or  report  to  Simeon 
his  brother,  with  whom  he  was  engaged  in 
attacking  these  unhappy  people  while  un- 
prepared for  defense. 

4.  The  entrance  of  the  candidate  into  the 
Lodge  was  symbolized  by  the  tribe  of  Judah, 
because  they  were  the  first  to  cross  the  Jor- 
dan and  enter  the  promised  land,  coming 
from  the  darkness  and  servitude,  as  it  were, 
of  the  wilderness  into  the  light  and  liberty 
of  Canaan. 

5.  The  prayer  was  symbolized  by  the  tribe 
of  Zebulun,  because  the  blessing  and  prayer 
of  Jacob  were  given  to  Zebulun,  in  preference 
to  his  brother  Issachar. 

6.  The  circumamhulation  referred  to  the 
tribe  of  Issachar,  because,  as  a thriftless  and 
indolent  tribe,  they  required  a leader  to  ad- 
vance them  to  an  equal  elevation  with  the 
other  tribes. 

7.  Advancing  to  the  altar  was  symbolized 
by  the  tribe  of  Dan,  to  teach  us,  by  con- 
trast, that  we  should  advance  to  truth  and 
holiness  as  rapidly  as  that  tribe  advanced 
to  idolatry,  among  whom  the  golden  serpent 
was  first  set  up  to  receive  adoration. 

8.  The  obligation  referred  to  the  tribe  of 
Gad,  in  allusion  to  the  solemn  vow  which 
was  made  by  Jephthah,  Judge  of  Israel,  who 
was  of  that  tribe. 

9.  The  entrusting  of  the  candidate  with 
the  mysteries  was  symbolized  by  the  tribe 
of  Asher,  because  he  was  then  presented  with 
the  rich  fruits  of  Masonic  knowledge,  as 
Asher  was  said  to  be  the  inheritor  of  fatness 
and  royal  dainties. 

10.  The  investiture  of  the  lambskin,  by 


TWENTY-FOUR-INCH 


TYRE 


811 


which  the  candidate  is  declared  free,  referred 
to  the  tribe  of  Naphtali,  which  was  invested 
by  Moses. with  a peculiar  freedom,  when  he 
said,  “O  Naphtali,  satisfied  with  favor,  and 
full  with  the  blessing  of  the  Lord,  possess 
thou  the  West  and  the  South.” 

11.  The  ceremony  of  the  northeast  corner  of 
the  Lodge  referred  to  Joseph,  because,  as  this 
ceremony  reminds  us  of  the  most  superficial 
part  of  Masonry,  so  the  two  half  tribes  of 
Ephraim  and  Manasseh,  of  which  the  tribe  of 
Joseph  was  composed,  were  accounted  to  be 
more  superficial  than  the  rest,  as  they  were 
descendants  of  the  grandsons  only  of  Jacob. 

12.  The  closing  of  the  Lodge  was  symbolized 
by  the  tribe  of  Benjamin,  who  was  the  young- 
est of  the  sons  of  Jacob,  and  thus  closed  his 
father’s  strength. 

Such  were  the  celebrated  twelve  original 

f)oints  of  Freemasonry  of  the  ancient  Eng- 
ish  lectures.  They  were  never  introduced 
into  this  country,  and  they  are  now  disused 
in  England.  But  it  will  be  seen  that,  while 
some  of  the  allusions  are  perhaps  abstruse, 
many  of  them  are  ingenious  and  appropriate. 
It  will  not,  perhaps,  be  regretted  that  they 
have  become  obsolete;  yet  it  ^ cannot  be 
denied  that  they  added  something  to  the 
symbohsm  and  to  the  religious  reference  of 
Freemasonry.  At  all  events,  they  are  mat- 
ters of  Masonic  antiquity,  and,  as  such,  are 
not  unworthy  of  attention. 

Twenty-Four-Inch  Gage*  A rule  two 
feet  long,  which  is  divided  by  marks  into 
twenty-four  parts,  each  one  inch  in  length. 
The  Operative  Mason  uses  it  to  take  the 
necessary  dimensions  of  the  stone  that  he  is 
about  to  prepare.  It  has  been  adopted  as 
one  of  the  working-tools  of  the  Entered  Ap- 
prentice in  Speculative  Masonry,  where  its 
divisions  are  supposed  to  represent  hours. 
Hence  its  symbolic  use  is  to  teach  him  to 
measure  his  time  so  that,  of  the  twenty-four 
hours  of  the  day,  he  may  devote  eight  hours 
to  the  service  of  God  and  a worthy  distressed 
brother,  eight  hours  to  his  usual  vocation, 
and  eight  to  refreshment  and  sleep.  In  the 
symbolic  language  of  Masonry,  therefore,  the 
twenty-four-inch  gage  is  a symbol  of  time 
well  employed. 

Twenty-One,  A number  of  mystical  im- 
port, partly  because  it  is  the  product  of  3 and 
7,  the  most  sacred  of  the  odd  numbers,  but 
especially  because  it  is  the  sum  of  the  nu- 
merical value  of  the  letters  of  the  Divine  name, 
Eheyeh,  thus: 

n " n X 

5 + 10  + 5 + 1 = 21. 

It'  is  httle  valued  in  Masonry,  but  is 
deemed  of  great  importance  in  the  Kabbala 
and  in  Alchemy;  in  the  latter,  because  it 
refers  to  the  twenty-one  days  of  distillation 
necessary  for  the  conversion  of  the  grosser 
metals  into  silver. 

Twenty- Seven.  Although  the  number 
twenty-seven  is  found  in  the  degree  of 
Select  Master  and  in  some  of  the  other 


high  degrees,  it  can  scarcely  be  called  in 
itself  a sacred  number.  It  derives  its  im- 
portance from  the  fact  that  it  is  produced 
by  the  multiplication  of  the  square  of  three 
by  three,  thus:  3 X 3 X 3 = 27. 

Twenty-Six.  This  is  considered  by  the 
Kabbalists  as  the  most  sacred  of  mystical 
numbers,  because  it  is  equal  to  the  numerical 
value  of  the  letters  of  the  Tetragrammaton, 
thus: 

n 1 n 

5 + 6 4-  5 + 10  = 26. 

Two-Lettered  Name.  The  title  given 
by  the  Talmudists  to  the  name  of  God, 
or  Jah,  which  see. 

Tyler.  Tyle  and  Tyler  are  the  old  and  now 
obsolete  spelling  of  Tile  and  Tiler,  which  see. 

Type.  In  the  science  of  symbology  it  is  the 
picture  or  model  of  something  of  which  it  is 
considered  as  a symbol.  Hence  the  word 
type  and  symbol  are  in  this  sense  synonymous. 
Thus  the  tabernacle  was  a type  of  the 
Temple,  as  the  Temple  is  a type  of  the  Lodge. 

Typhon.  The  brother  and  slayer  of  Osiris, 
in  the  Egyptian  mythology.  As  Osiris 
was  a type  or  symbol  of  the  sun,  Typhon 
was  the  symbol  of  winter,  when  the  vigor, 
heat,  and,  as  it  were,  life  of  the  sun  are 
destroyed,  and  of  darkness  as  opposed  to 
light. 

Tyre.  An  ancient  city  of  Phoenicia,  which 
in  the  time  of  King  Solomon  was  celebrated 
as  the  residence  of  King  Hiram,  to  whom 
that  monarch  and  his  father  David  were 
indebted  for  great  assistance  in  the  con- 
struction of  the  Temple  at  Jerusalem.  Tyre 
was  distant  from  Jerusalem  about  one 
hundred  and  twenty  miles  by  sea,  and  was 
thirty  miles  nearer  by  land.  An  inter- 
course between  the  two  cities  and  their 
respective  monarchs  was,  therefore,  easily 
cultivated.  The  inhabitants  of  Tyre  were 
distinguished  for  their  skill  as  artificers, 
especially  as^  brass  and  other 

metals;  and  it  is  said  to  have  been  a prin- 
cipal seat  of  that  skilful  body  of  architects 
known  as  the  Dionysiac  fraternity. 

The  city  of  Sidon,  which  was  under  the 
Tyrian  government,  was  but  twenty  miles 
from  Tyre,  and  situated  in  the  forest  of 
Lebanon.  The  Sidonians  were,  therefore, 
naturally  wood-cutters,  and  were  engaged  in 
felhng  the  trees,  which  were  afterward  sent 
on  floats  by  sea  from  Tyre  to  Joppa,  and 
thence  carried  by  land  to  Jerusalem,  to  be 
employed  in  the  Temple  building. 

Dr.  Morris,  who  visited  Tyre  in  1868,  de- 
scribes it  {Freemasonry  in  the  Holy  Land, 
p.  91)  as  a city  under  ground,  lying,  like  Je- 
rusalem, twenty  to  fifty  feet  beneath  a debris 
of  many  centuries.  It  consists,  to  use  the 
language  of  a writer  he  has  cited,  of  “pros- 
trate and  broken  columns,  dilapidated  tem- 
ples, and  mounds  of  buried  fragments.” 

Tyre,  Quarries  of.  It  is  an  error  of 
Oliver,  and  some  other  writers,  to  suppose 
that  the  stones  of  the  Temple  of  Jerusalem 
were  furnished  from  the  quarries  of  Tyre. 


812 


TYRIAN 


UNAFFILIATED 


If  there  were  such  quarries,  they  were  not 
used  for  that  purpose,  as  the  stones  were 
taken  from  the  immediate  vicinity  of  the 
edifice.  (See  Quarries.) 

Tyrian  Freemasons.  Those  who  sustain 
the  hypothesis  that  Freemasonry  originated 
at  the  Temple  of  Solomon  have  advanced 
the  theory  that  the  Tyrian  Freemasons 
were  the  members  of  the  Society  of  Diony- 
siac  Artificers,  who  at  the  time  of  the  build- 
ing of  Solomon’s  Temple  flourished  at  Tyre. 
Many  of  them  were  sent  to  Jerusalem  by 
Hiram,  King  of  Tyre,  to  assist  King  Solomon 
in  the  construction  of  his  Temple.  There, 
uniting  with  the  Jews,  who  had  only  a 
knowledge  of  the  speculative  principles  of 


Freemasonry,  which  had  been  transmitted 
to  them  from  Noah,  through  the  patri- 
archs, the  Tyrian  Freemasons  organized 
that  combined  system  of  Operative  and 
Speculative  Masonry  which  continued  for 
many  centuries,  until  the  beginning  of  the 
eighteenth,  to  characterize  the  Institution. 
This  hypothesis  is  maintained  with  great 
ingenuity  by  Lawrie  in  his  History  of  Free- 
masonry,  or  by  Dr.  Brewster,  if  he  was  really 
the  author  of  that  work,  and  until  recently 
it  has  been  the  most  popular  theory  re- 
specting the  origin  of  Masonry.  But  as  it 
is  wanting  in  the  support  of  historical  evi- 
dence, it  has  yielded  to  the  more  plausible 
speculations  of  recent  writers. 


u 


U.  The  twenty-first  letter  of  the  English 
alphabet,  is  a modification  of  the  Greek 
letter  T,  u'psilon;  it  is  in  the  Hebrew  or 
in  the  Chaldaic  and  hieroglyphical,  the 
head  of  an  animal  with  horns,  hence  its 
symbolism.  U has  a close^  affinity  to  V, 
hence  they  were  formerly  interchanged  in 
writing  and  printing. 

U.*.  D.*.  Letters  placed  after  the  names 
of  Lodges  or  Chapters  which  have  not  yet 
received  a Warrant  of  Constitution.  They 
signify  Under  Dispensation. 

Uden,  Conrad  Friederich.  A Masonic 
writer  of  some  celebrity.  He  was  a Doctor 
of  Medicine,  and  at  one  time  a Professor 
in  Ordinary  of  the  University  of  Dorpat; 
afterward  an  Aulic  Counselor  and  Secre- 
tary of  the  Medical  College  of  St.  Petersburg. 
He  was  from  1783  to  1785  the  editor  of  the 
Archiv  fur  Freimaurerei  und  Rosenkreuzer, 
published  during  those  years  at  Berlin.  This 
work  contains  much  interesting  information 
concerning  Eosicrucianism.  He  also  edited, 
in  1785  and  1786,  at  Altona,  the  Ephemeriden 
der  gesammten  Freimaurerei  auf  das  Logen- 
jahr  1785  und  1786. 

Unaffiliated  Mason.  A Mason  who  is 
not  a member  of  any  Lodge.  As  this  class 
of  Masons  contribute  nothing  to  the  revenues 
nor  to  the  strength  of  the  Order,  while  they 
are  always  willing  to  partake  of  its  benefits, 
they  have  been  considered  as  an  encumUrance 
upon  the  Craft,  and  have  received  the  gen- 
eral condemnation  of  Grand  Lodges. 

It  is  evident  that,  anterior  to  the  present 
system  of  Lodge  organization,  which  dates 
about  the  end  of  the  last  century,  there 
could  have  been  no  unaffiliated  Masons. 
And,  accordingly,  the  first  reference  that  we 
find  to  the  duty  of  Lodge  membership  is  in 
the  Charges,  published  in  1723,  in  Ander- 
son’s Constitutions,  where  ft  is  said,  after 
describing  a Lodge,  that  “every  Brother 


ought  to  belong  to  one”;  and  that  “in  an- 
cient times,  no  Master  or  Fellow  could  be 
absent  from  it,  especially  when  warned  to 
appear  at  it,  without  incurring  a severe  cen- 
sure, until  it  appeared  to  the  Master  and 
Wardens  that  pure  necessity  hindered  him.” 
{Constitutions,  1723,  p.  51.)  In  this  last 
clause,  Anderson  evidently  refers  to  the 
regulation  in  the  Old  Constitutions,  that 
required  attendance  on  the  Annual  Assembly. 
For  instance,  in  the  oldest  of  these,  the 
Halliwell  or  Regius  MS.,  it  is  said  (we 
modernize  the  language)  “that  every  Master 
that  is  a Mason  must  be  at  the  General 
Congregation,  if  he  is  told  in  reasonable 
time  where  the  Assembly  shall  be  holden; 
and  to  that  Assembly  he  must  go,  unless  he 
have  a reasonable  excuse.”  (LI.  107-112.) 

But  the  “Assembly”  was  rather  in  the 
nature  of  a Grand  Lodge,  and  neglect  to 
attend  its  annual  meeting  would  not  place 
the  offender  in  the  position  of  a modern 
unaffiliated  Mason.  But  after  the  organi- 
zation of  subordinate  Lodges,  a permanent 
membership,  which  had  been  before  un- 
known, was  then  established;  and  as  the 
revenues  of  the  Lodges,  and  through  them 
of  the  Grand  Lodge,  were  to  be  derived 
from  the  contributions  of  the  members,  it 
was  found  expedient  to  require  every  Mason 
to  affiliate  with  a Lodge,  and  hence  the 
rule  adopted  in  the  Charge  already  cited. 
Yet,  in  Europe,  non-affiliation,  although 
deemed  to  some  extent  a Masonic  offense, 
has  not  been  visited  by  any  penalty,  except 
that  which  results  from  a deprivation  of 
the  ordinary  advantages  of  membership  in 
any  association. 

The  modem  Constitution  of  England, 
however,  prescribes  that  “no  brother  who 
has  ceased  to  be  a subscribing  member  of  a 
Lodge  shall  be  permitted  to  visit  any  one 
Lodge  mofe  than  once  until  he  again  becomes 


UNANIMOUS 


UNFAVORABLE 


813 


a subscribing  member  of  some  Lodge.” 
(Rule  152.)  He  is  permitted  to  visit  each 
Lodge  once,  because  it  is  supposed  that 
this  visit  is  made  for  the  purpose  of  enabling 
him  to  make  a selection  of  the  one  in  which 
he  may  prefer  working.  But  afterward 
he  is  excluded,  in  order  to  discountenance 
those  brethren  who  wish  to  continue  members 
of  the  Order,  and  to  partake  of  its  benefits, 
without  contributing  to  its  support.  The 
Constitutions  of  the  Grand  Lodges  of  Ireland 
and  Scotland  are  silent  upon  the  subject, 
nor  is  any  penalty  prescribed  for  unaffilia- 
tion by  any  of  the  Grand  Lodges  of  the 
Continent  of  Europe. 

In  America  a different  view  has  been 
taken  of  the  subject,  and  its  Grand  Lodges 
have,  with  great  unanimity,  denounced  un- 
affiliated Masons  in  the  strongest  terms  of 
condemnation,  and  visited  them  with  pen- 
alties, which  vary,  however,  to  some  ejdent 
in  the  different  jurisdictions.  There  is,  how- 
ever, no  Grand  Lodge  in  the  United  States 
that  has  not  concurred  in  the  opinion  that 
the  neglect  or  refusal  of  a Mason  to  affiliate 
with  a Lodge  is  a Masonic  offense,  to  be 
visited  by  some  penalty  and  a deprivation 
of  some  rights. 

The  following  principles  may  be  laid 
down  as  constituting  the  law  in  America 
on  the  subject  of  unaffiliated  Masons: 

1.  An  unaffiliated  Mason  is  stiU  bound 
by  all  those  Masonic  duties  and  obligations 
which  refer  to  the  Order  in  general,  but  not 
by  those  which  relate  to  Lodge  organization. 

2.  He  possesses,  reciprocally,  all  those 
rights  which  are  derived  from  membership 
in  the  Order,  but  none  of  those  which  result 
from  membership  in  a Lodge. 

3.  He  has  a right  to  assistance  when  in 
imminent  peril,  if  he  asks  for  that  assist- 
ance in  the  conventional  way. 

4.  He  has  no  right  to  pecuniary  aid  from 
a Lodge. 

5.  He  has  no  right  to  visit  Lodges,  or  to 
walk  in  Masonic  processions. 

6.  He  has  no  right  to  Masonic  burial. 

7.  He  still  remains  subject  to  the  gov- 
ernment of  the  Order,  and  may  be  tried  and 
punished  for  any  offense  by  the  Lodge 
within  whose  geographical  jurisdiction  he 
resides. 

8.  And,  lastly,  as  non-affiliation  is  a vio- 
lation of  Masonic  law,  he  may,  if  he  re- 
fuses to  abanaon  that  condition,  be  tried 
and  punished  for  it,  even  by  expulsion,  if 
deemed  necessary  or  expedient,  by  any  Grand 
Lodge  within  whose  jurisdiction  he  fives. 

Unanimous  Consent.  In  the  beginning 
of  the  eighteenth  century,  when  Masonry 
was  reviving  from  the  condition  of  decay 
into  which  it  had  fallen,  and  when  the  ex- 
periment was  tried  of  transforming  it  from 
a partly  operative  to  a purely  speculative 
system,  the  great  object  was  to  maintain  a 
membership  which,  by  the  virtuous  charac- 
ter of  those  who  composed  it,  should  secure 
the  harmony  and  prosperity  of  the  infant 
Institution,  A safeguard  was  therefore  to 


be  sought  in  the  care  with  which  Ma.sons 
should  be  selected  frorn  those  who  were 
likely  to  apply  for  admission.  It  was  the 
quality,  and  not  the  quantity,  that  was  de- 
sired. This  safeguard  could  only  be  found 
in  the  unanimity  of  the  ballot.  Hence,  in 
the  sixth  of  the  General  R egulations,  adopted 
in  1721,  it  is  declared  that  “no  man  can  be 
entered  a Brother  in  any  particular  Lodge, 
or  admitted  to  be  a member  thereof,  without 
the  unanimous  consent  of  all  the  members  of 
that  Lodge  then  present  when  the  candidate 
is  proposed,  and  their  consent  is  formally 
asked  by  the  Master.”  {Constitutions,  1723, 
p.  59.)  And  to  prevent  the  exercise  of  any 
undue  influence  of  a higher  power  in  forcing 
an  unworthy  person  upon  the  Order,  it  is 
further  said  in  the  same  article:  “Nor  is 
this  inherent  privilege  subject  to  a dispen- 
sation; because  the  members  of  a particular 
Lodge  are  the  best  judges  of  it;  and  if  a 
fractious  member  should  be  imposed  on 
them,  it  might  spoil  their  harmony,  or 
hnder  their  freedom;  or  even  break  and 
disperse  the  Lodge.”  But  a few  years 
after,  the  Order  being  now  on  a firm  foot- 
ing, this  prudent  fear  of  “spoiling  harmony,” 
or  “dispersing  the  Lodge,”  seems  to  have 
been  lost  sight  of,  and  the  brethren  began 
in  many  Lodges  to  desire  a release  from  the 
restrictions  laid  upon  them  by  the  necessity 
for  unanimous  consent.  Hence  Anderson 
says  in  his  second  edition:  “But  it  was 
found  inconvenient  to  insist  upon  unanimity 
in  several  cases.  And,  therefore,  the  Grand 
Masters  have  allowed  the  Lodges  to  admit 
a member  if  not  above  three  ballots  are 
against  him;  though  some  Lodges  desire  no 
such  allowance.”  {Constitutions,  1738,  p.  155.) 
This  rule  still  prevails  in  England;  and  its 
modern  Constitution  still  permits  the  ad- 
mission of  a Mason  where  there  are  not 
more  than  three  ballots  against  him,  though 
it  is  open  to  a Lodge  to  demand  unanimity. 

In  the  United  States,  where  Masonry  is 
more  popular  than  in  any  other  country,  it 
was  soon  seen  that  the  danger  of  the  In- 
stitution lay  not  in  the  paucity,  but  in  the 
multitude  of  its  members,  and  that  the 
only  provision  for  guaraing  its  portals  was 
the  most  stringent  regulation  of  the  ballot. 
Hence,  in  almost,  if  not  quite,  all  juris- 
dictions of  the  tlnited  States  unanimous 
consent  is  required.  And  this  rule  has  been 
found  to  work  with  such  advantage  to  the 
Order,  that  the  phrase,  “the  black  ball  is 
the  bulwark  of  Masonry,”  has  become  a 
proverb. 

Unfavorable  Report.  Should  the  com- 
mittee of  investigation  on  the  character 
of  a petitioner  for  initiation  make  an  un- 
favorable report,  the  general  usage  is  (al- 
though some  Grand  Lodges  have  decided 
otherwise)  to  consider  the  candidate  re- 
jected by  such  report,  without  proceeding 
to  the  formality  of  a ballot,  which  is  there- 
fore dispensed  with.  This  usage  is  founded 
on  the  principles  of  common  sense;  for,  as 
by  the  ancient  Constitutions  one  black  ball 


814 


UNHELE 


UNIFORMITY 


is  sufficient  to  reject  an  application,  the 
unfavorable  report  of  a committee  must 
necessarily,  and  by  consequence,  include 
two  unfavorable  votes  at  least.  It  is  there- 
fore unnecessary  to  go  into  a ballot  after 
such  a report,  as  it  is  to  be  taken  for  granted 
that  the  brethren  who  reported  unfavorably 
would,  on  a resort  to  the  ballot,  cast  their 
negative  votes.  Their  report  is  indeed  vir- 
tually considered  as  the  casting  of  such 
votes,  and  the  applicant  is  therefore  at 
once  rejected  without  a further  and  un- 
necessary ballot. 

Unhele.  To  uncover,  or  reveal.  Spenser, 
in  the  Faery  Queen,  says,  “Then  suddenly 
both  would  themselves  unhele.” 

Uniformity  of  Work.  An  identity  of 
forms  in  opening  and  closing,  and  in  con- 
ferring the  degrees,  constitutes  what  is 
technically  called  uniformity  of  work.  The 
expression  has  no  reference,  in  its  restricted 
sense,  to  the  working  of  the  same  degrees 
in  different  Rites  and  different  countries, 
but  only  to  a similarity  in  the  ceremonies 
practised  by  Lodges  in  the  same  Rite,  and 
more  especially  in  the  same  jurisdiction. 
This  is  greatly  to  be  desired,  because  nothing 
is  more  unpleasant  to  a Mason,  accustomed 
to  certain  forms  and  ceremonies  in  his  own 
Lodge,  than  on  a visit  to  another  to  find 
those  forms  and  ceremonies  so  varied  as  to 
be  sometimes  scarcely  recognizable  as  parts 
of  the  same  Institution.  So  anxious  are 
the  dogmatic  authorities  in  Masonry  to 
preserve  this  uniformity,  that  in  the  charge 
to  an  Entered  Apprentice  he  is  instructed 
never  to  “suffer  an  infringement  of  our  rites, 
or  a deviation  from  established  usages  and 
customs.”  In  the  act  of  union  in  1813,  of 
the  two  Grand  Lodges  of  England,  in  whose 
systems  of  working  there  were  many  differ- 
ences, it  was  provided  that  a committee 
should  be  appointed  to  visit  the  several 
Lodges,  and  promulgate  and  enjoin  one  sys- 
tem, “that  perfect  reconciliation,  unity  of 
obligation,  law,  working,  language,  and 
dress,  might  be  happily  restored  to  the 
English  Craft.”  (Article  XV.)  A few  years 
ago,  a writer  in  C.  W.  Moore’s  Magazine, 
proposed  the  appointment  of  delegates  to 
visit  the  Grand  Lodges  of  England,  Scotland, 
and  Ireland,  that  a system  of  work  and 
lectures  might  be  adopted,  which  should 
thereafter  be  rigidly  enforced  in  both  hemi- 
spheres. The  proposition  was  not  popular, 
and  no  delegation  was  ever  appointed.  It 
is  well  that  it  was  so,  for  no  such  attempt 
could  have  met  with  a successful  result. 

It  is  a fact,  that  uniformity  of  work  in 
Masonry,  however  much  it  may  be  desired, 
can  never  be  attained.  This  must  be  the 
case  in  all  institutions  where  the  ceremonies, 
the  legends,  and  the  instructions  are  oral. 
The  treachery  of  memory,  the  weakness 
of  judgment,  and  the  fertility  of  imagina- 
tion, will  lead  men  to  forget,  to  diminish, 
or  to  augment,  the  parts  of  any  system  which 
are  not  prescribed  within  certain  limits  by  a 
written  rule.  The  Rabbis  discovered  this 


when  the  Oral  Law  was  becoming  perverted, 
and  losing  its  authority  as  well  as  its  identity 
by  the  interpretations  that  were  given  to  it 
in  the  schools  of  the  Scribes  and  Prophets. 
And  hence,  to  restore  it  to  its  integrity,  it 
was  found  necessary  to  divest  it  of  its  oral 
character  and  give  to  it  a written  form.  To 
this  are  we  to  attribute  the  origin  of  the  two 
Talmuds  which  now  contain  the  essence  of 
Jewish  theology.  So,  while  in  Masonry  we 
find  the  esoteric  ritual  continually  subjected 
to  errors  arising  mainly  from  the  ignorance 
or  the  fancy  of  Masonic  teachers,  the  moni- 
torial instructions — few  in  Preston,  but 
greatly  enlarged  by  Webb  and  Cross — ■ 
have  suffered  no  change. 

It  would  seem  from  this  that  the  evil  of 
non-conformity  could  be  removed  only  by 
making  all  the  ceremonies  monitorial;  and  so 
much  has  this  been  deemed  expedient,  that 
a few  years  since  the  subject  of  a written 
ritual  was  seriously  discussed  in  England. 
But  the  remedy  would  be  worse  than  the 
disease.  It  is  to  the  oral  character  of  its 
ritual  that  Masonry  is  indebted  for  its  per- 
manence and  success  as  an  organization. 
A written,  which  would  soon  become  a 
printed,  ritual  would  divest  Symbolic  Ma- 
sonry of  its  attractions  as  a secret  associa- 
tion, and  would  cease  to  offer  a reward  to 
the  laborious  student  who  sought  to  master 
its  mystical  science.  Its  philosophy  and 
its  symbolism  would  be  the  same,  but  the 
books  containing  them  would  be  consigned 
to  the  shelves  of  a Masonic  library,  their 
pages  to  be  discussed  by  the  profane  as  the 
common  property  of  the  antiquary,  while 
the  Lodges,  having  no  mystery  within  their 
portals,  would  find  but  few  visitors,  and 
certainly  no  workers. 

It  is,  therefore,  a matter  of  congratula- 
tion that  uniformity  of  work,  however  de- 
sirable and  however  unattainable,  is  not 
so  important  and  essential  as  many  have 
deemed  it.  Oliver,  for  instance,  seems  to 
confound  in  some  of  his  writings  the  cere- 
monies of  a degree  with  the  landmarks  of 
the  Order.  But  they  are  very  different. 
The  landmarks,  because  they  affect  the 
identity  of  the  Institution,  have  long  since 
been  embodied  in  its  written  laws,  and  un- 
less by  a wilful  perversion,  as  in  France, 
where  the  Grand  Mastership  has  been 
abolished,  can  never  be  changed.  But  varia- 
tions in  the  phraseology  of  the  lectures, 
or  in  the  forms  and  ceremonies  of  initia- 
tion, so  long  as  they  do  not  trench  upon  the 
foundations  of  symbolism  on  which  the 
science  and  philosophy  of  Masonry  are 
built,  can  produce  no  other  effect  than  a 
temporary  inconvenience.  The  errors  of 
an  ignorant  Master  will  be  corrected  by  his 
better  instructed  successor.  The  variation 
in  the  ritual  can  never  be  such  as  to  de- 
stroy the  true  identity  of  the  Institution. 
Its  profound  dogmas  of  the  unity  of  God, 
and  the  eternal  life,  and  of  the  universal 
brotherhood  of  man,  taught  in  its  symbolic 
method,  will  forever  shine  out  preeminent 


UNION 


UNITED 


815 


above  all  temporary  changes  of  phraseology. 
Uniformity  of  work  may  not  be  attained, 
but  uniformity  of  design  and  uniformity 
of  character  will  forever  preserve  Free- 
masonry from  disintegration. 

Union,  Grand  Masters’.  Efforts  were 
made  at  various  times  in  Germany  to  organize 
an  association  of  the  Grand  Masters  of 
the  Grand  Lodges  of  Germany.  At  length, 
through  the  efforts  of  Bro.  Warnatz,  the 
Grand  Master  of  Saxony,  the  scheme  was 
fully  accomplished,  and  on  May  31,  1868, 
the  Grand  Masters’  Union — Grossmiestertag, 
literally,  the  diet  of  Grand  Masters — assem- 
bled at  the  city  of  Berlin,  the  Grand  Masters 
of  seven  German  Grand  Lodges  being  present. 
The  meetings  of  this  body,  which  are  annual, 
are  entirely  unofficial;  it  claims  no  legis- 
lative powers,  and  meets  only  for  consulta- 
tion and  advisement  on  matters  connected 
with  the  ritual,  the  history,  and  the  phi- 
losophy of  Masonry. 

Union  Master’s  Degree.  An  honorary 
degree,  said  to  have  been  invented  by  the 
Lodge  of  Reconciliation  in  England,  in  1813, 
at  the  union  of  the  two  Grand  Lodges,  and 
adopted  by  the  Grand  Lodge  of  New  York 
in  1819,  which  authorized  its  Lodges  to 
confer  it.  It  was  designed  to  detect  clandes- 
tine and  irregular  Masons,  and  consisted 
only  of  the  investiture  of  the  recipient  with 
certain  new  modes  of  recognition. 

Union  of  German  Masons.  {Verein 
deutscher  Maurer.)  An  association  of  Free- 
masons of  Germany  organized  at  Potsdam, 
May  19,  1861.  The  Society  meets  annually 
at  different  places.  Its  professed  object  is 
the  cultivation  of  Masonic  science,  the  ad- 
vancement of  the  prosperity  and  usefulness 
of  the  Order,  and  the  closer  union  of  the 
members  in  the  bonds  of  brotherly  love  and 
affection. 

Union  of  Scientific  Freemasons.  {Bund 
scientifischer  Freimaurer.)  An  association 
founded,  November  28,  1802,  by  Fessler, 
Fischer,  Mossdorf,  and  other  learned  Masons 
of  Germany.  According  to  their  act  of 
union,  all  the  members  pledged  themselves 
to  investigate  the  history  of  Freemasonry, 
from  its  origin  down  to  the  present  time,  in 
all  its  different  parts,  with  all  its  systems 
and  retrogressions,  in  the  most  complete 
manner,  and  then  to  communicate  what  they 
knew  to  trustworthy  brethren. 

In  the  assemblies  of  the  members,  there 
were  no  rituals,  nor  ceremonies,  nor  any 
special  vestments  requisite,  nor,  indeed, 
any  outward  distinctions  whatever.  A com- 
mon interest  and  the  love  of  truth,  a general 
aversion  of  all  deception,  treachery,  and 
secrecy  were  the  sentiments  which  bound 
them  together,  and  made  them  feel  the 
duties  incumbent  on  them,  without  binding 
themselves  by  any  special  oath.  Conse- 
quently, the  members  of  the  Scientific  Union 
had  all  equal  rights  and  obligations;  they  did 
not  acknowledge  a superior,  or  subordina- 
tion to  any  Masonic  authority  whatever. 

Any  upright,  scientifically  cultivated  Mas- 


ter Mason,  a sincere  seeker  after  truth,  might 
join  this  Union,  no  matter  to  what  Rite  or 
Grand  Lodge  he  belonged,  if  the  whole  of  the 
votes  were  given  in  his  favor,  and  he  pledged 
himseff  faithfully  to  carry  out  the  intention 
of  the  founders  of  the  Order. 

Each  circle  of.  scientific  Masons  was  pro- 
vided with  a number  of  copies  of  the  deed  of 
union,  and  every  new  candidate,  when  he 
signed  it,  became  a partaker  of  the  privileges 
shared  in  by  the  whole;  the  Chief  Archives 
and  the  center  of  the  Confederation  were  at 
first  to  be  in  Berhn. 

But  the  association,  thus  inaugurated  with 
the  most  lofty  pretensions  and  the  most  san- 
guine expectations,  did  not  well  succeed. 
“Brethren,”  says  Findel  {Hist.,  Enghsh  trans- 
lation, p.  501),  “whose  co-operation  had  been 
reckoned  upon,  did  not  join;  the  active  work- 
ing of  others  was  crippled  by  all  sorts  of  scru- 
ples and  hindrances,  and  Fessler’s  purchase  of 
Kleinwall  drew  off  his  attention  wholly  from 
the  subject.  Differences  of  opinion,  perhaps 
also  too  great  egotism,  caused  dissensions  be- 
tween many  members  of  the  association  and 
the  brethren  of  the  Lodge  at  Altenburg.  Dis- 
trust was  excited  in  every  man’s  breast,  and, 
instead  of  the  enthusiasm  formerly  exhibited, 
there  was  only  lukewarmness  and  disgust.” 

Other  schemes,  especially  that  of  the  estab- 
lishment of  a Saxon  Grand  Lodge,  impaired 
the  efforts  of  the  Scientific  Masons.  The 
Union  gradually  sank  out  of  sight,  and  finally 
ceased  to  exist. 

Union  of  the  Twenty-Two.  See  German 
Union  of  Two  and  Twenty. 

United  Friars,  Fraternity  of.  A soci- 
ety established  in  1785,  for  the  “cultivation  of 
a liberal  and  rational  system  of  good  fellow- 
ship.” The  place  of  meeting  was  known  as 
the  College  of  St.  Luke.  The  society  was  a 
charitable  one,  giving  hberally  to  the  poor. 
There  were  a number  of  Colleges,  the  “Lon- 
don College  languished,  and  finally  died  a nat- 
ural death  about  1825.”  Mackenzie  gives  the 
particulars  of  this  Fraternity  in  the  Royal 
Masonic  Cyclopaedia. 

United  Grand  Lodge  of  England.  The 

present  Grand  Lodge  of  England  assumed  that 
title  in  the  year  1813,  because  it  was  then 
formed  by  the  union  of  the  Grand  Lodge  of 
the  Ancients,  called  the  “Grand  Lodge  of 
Free  and  Accepted  Masons  of  England  accord- 
ing to  the  Old  Institutions,”  and  the  Grand 
Lodge  of  Moderns,  called  the  “Grand  Lodge 
of  Free  and  Accepted  Masons  under  the  Con- 
stitution of  England.”  The  body  thus 
formed,  by  which  an  end  was  put  to  the  dis- 
sensions of  the  Craft  which  had  existed  in 
England  for  more  than  half  a century, 
adopted  the  title,  by  which  it  has  ever  since 
been  known,  of  the  “United  Grand  Lodge  of 
Ancient  Freemasons  of  England.” 

United  States  of  America.  The  history 
of  the  introduction  of  Freemasonry  into  the 
United  States  of  America  is  discussed  in  this 
work  under  the  titles  of  the  different  States 
into  which  the  Union  is  divided,  and  to  which 
therefore  the  reader  is  referred. 


816 


UNITED 


UNITY 


It  may,  however,  be  necessary  to  say,  in  a 
general  view  of  the  subject,  that  the  first  notice 
we  have  of  Freemasonry  in  the  United  States 
is  in  1729,  in  which  year,  during  the  Grand 
Mastership  of  the  Duke  of  Norfolk,  Mr. 
Daniel  Coxe  was  appointed  Provincial  Grand 
Master  for  New  Jersey.  I have  not,  however, 
been  able  to  obtain  any  evidence  that  he  ex- 
ercised his  prerogative  by  the  establishment  of 
Lodges  in  that  province,  although  it  is  proba- 
ble that  he  did.  In  the  year  1733,  the  “St. 
John’s  Grand  Lodge”  was  opened  in  Boston, 
in  consequence  of  a Charter  granted,  on  the 
application  of  several  brethren  residing  in 
that  city,  by  Lord  Viscount  Montague,  Grand 
Master  of  England.  From  that  time  Masonry 
was  rapidly  disseminated  throughout  the 
country  by  the  establishment  of  Provincial 
Grand  Lodges,  all  of  which  after  the  Revolu- 
tionary War,  which  separated  the  colonies 
from  the  mother  country,  assumed  the  rank 
and  prerogatives  of  independent  Grand  Lodges. 
The  history  of  these  bodies  being  treated  under 
their  respective  titles,  the  remainder  of  this 
article  may  more  properly  be  devoted  to  the 
character  of  the  Masonic  organization  in  the 
United  States. 

The  Rite  practised  in  this  country  is  most 
correctly  called  the  American  Rite.  This 
title,  however,  has  been  adopted  within  only 
a comparatively  recent  period.  It  is  still  very 
usual  with  Masonic  writers  to  call  the  Rite 
practised  in  this  country  the  York  Rite.  The 
expression,  however,  is  wholly  incorrect.  The 
Masonry  of  the  United  States,  though  founded, 
like  that  practised  in  every  other  country, 
upon  the  three  Symbolic  degrees  which  alone 
constitute  the  true  York  Rite,  has,  by  its  modi- 
fications and  its  adoption  of  high  degrees,  so 
changed  the  Rite  as  to  give  it  an  entirely  dif- 
ferent form  from  that  which  properly  consti- 
tutes the  pure  York  Rite.  (See  American 
Rite.) 

In  each  State  of  the  Union,  and  in  most  of 
the  Territories,  there  is  a Grand  Lodge  which 
exercises  jurisdiction  over  the  Symb^olic  de- 
grees. The  jurisdiction  of  the  Grand  Lodge, 
however,  is  exercised  to  a certain  extent  over 
what  are  called  the  higher  bodies,  namely,  the 
Chapters,  Councils,  and  Commanderies.  For 
by  the  American  construction  of  Masonic  law, 
a Mason  expelled  by  the  Grand  Lodge  forfeits 
his  membership  in  all  of  these  bodies  to  which 
he  may  be  attached.  Hence  a Knights  Tem- 
plar, or  a Royal  Arch  Mason,  becomes  ipso 
facto  suspended  or  expelled  by  his  suspension 
or  expulsion  by  a Symbolic  Lodge,  the  appeal 
from  which  action  hes  only  to  the  Grand 
Lodge.  Thus  the  Masonic  standing  and  exist- 
ence of  even  the  Grand  Commander  of  a 
Grand  Commandery  is  actually  in  the  hands 
of  the  Grand  Lodge,  by  whose  decree  of  ex- 
pulsion his  relation  with  the  body  over  which 
he  presides  may  be  dissevered. 

Royal  Arch  Masonry  is  controlled  in  each 
State  by  a Grand  Chapter.  Besides  these 
Grand  Chapters,  there  is  a General  Grand 
Chapter  of  the  United  States,  which,  however, 
exercises  only  a moral  influence  over  the  State 


Grand  Chapters,  since  it  possesses  “no  power 
of  discipline,  admonition,  censure,  or  instruc- 
tion over  the  Grand  Chapters.”  In  Terri- 
tories where  there  are  no  Grand  Chapters,  the 
General  Grand  Chapter  constitutes  subordi- 
nate Chapters,  and  over  these  it  exercises 
plenary  jurisdiction. 

The  next  highest  branch  of  the  Order  is 
Cryptic  Masonry,  which,  although  rapidly 
growing,  is  not  yet  as  extensive  as  Royal 
Arch  Masonry.  It  consists  of  two  degrees, 
Royal  and  Select  Master,  to  which  is  some- 
times added  the  Superexcellent,  which, 
however,  is  considered  only  as  an  honorary 
degree.  These  degrees  are  conferred  in 
Councils  which  owe  their  obedience  to  Grand 
Councils.  Only  one  Grand  Council  can 
exist  in  a State  or  Territory,  as  is  the  case 
with  a Grand  Lodge,  a Grand  Chapter,  or  a 
Grand  Commandery.  Grand  Councils  exist 
in  many  of  the  States,  and  in  any  State  where 
no  such  body  exists,  the  Councils  are  es- 
tablished by  Charters  emanating  from  any 
one  of  them.  There  is  no  General  Grand 
Council.  Efforts  have  been  repeatedly  made 
to  establish  one,  but  the  proposition  has  not 
met  with  a favorable  response  from  the 
majority  of  Grand  Councils. 

Templarism  is  governed  by  a Supreme 
body,  whose  style  is  the  Grand  Encamp- 
ment of  the  United  States,  and  this  body, 
which  meets  triennially,  possesses  sover- 
eign power  over  the  whole  Templar  system 
in  the  United  States.  Its  presiding  officer 
is  called  Grand  Master,  and  this  is  the 
highest  office  known  to  American  Templar- 
ism. In  most  of  the  States  there  are  Grand 
Commanderies,  which  exercise  immediate 
jurisdiction  over  the  Commanderies  in  the 
State,  subject,  however,  to  the  superintend- 
ing control  of  the  Grand  Encampment. 
Where  there  are  no  Grand  Commanderies, 
Charters  are  issued  directly  to  subordinate 
Commanderies  by  the  Grand  Encampment. 

The  Ancient  and  Accepted  Scottish  Rite 
is  very  popular  in  the  United  States.  There 
are  two  Supreme  Councils — one  for  the 
Southern  Jurisdiction,  which  is  the  Mother 
Council  of  the  world.  Its  nominal  Grand 
East  is  at  Charleston,  South  Carolina;  but 
its  Secretariat  has  been  removed  to  Wash- 
ington City  since  the  year  1870.  The  other 
Council  is  for  the  Northern  Jurisdiction. 
Its  Grand  East  is  at  Boston,  Massachusetts; 
but  its  Secretariat  is  at  New  York  City. 
The  Northern  Council  has  jurisdiction  over 
the  States  of  Maine,  Vermont,  New  Hamp- 
shire, Massachusetts,  Connecticut,  Rhode 
Island,  New  York,  Pennsylvanua,  New 
Jersey,  Delaware,  Ohio,  Indiana,  Illinois, 
and  Wisconsin.  The  Southern  Supreme 
Council  exercises  jurisdiction  over  all  the 
other  States  and  Territories  of  the  United 
States. 

Unity  of  God.  In  the  popular  myth- 
ology of  the  ancients  there  were  many  gods. 
It  was  to  correct  this  false  opinion,  and  to 
teach  a purer  theogony,  that  the  initiations 
were  invented.  And  so,  as  Warburton  says. 


UNIVERSALITY 


UNWORTHY 


817 


*‘the  famous  secret  of  the  mysteries  was  the 
unity  of  the  Godhead.”  This,  too,  is  the 
doctrine  of  Masonic  initiation,  which  is 
equally  distant  from  the  blindness  of  atheism 
and  the  folly  of  polytheism. 

Universality  of  Masonry.  The  boast 
of  the  Emperor  Charles  V.,  that  the  sun  never 
set  on  his  vast  empire,  may  be  applied  with 
equal  truth  to  the  Order  of  Freemasonry. 
From  east  to  west,  and  from  north  to  south, 
over  the  whole  habitable  globe,  are  our 
Lodges  disseminated.  Wherever  the  wan- 
dering steps  of  civilized  man  have  left  then* 
footprints,  there  have  our  temples  been  estab- 
lished. The  lessons  of  Masonic  love  have 
penetrated  into  the  wilderness  of  the  West, 
and  the  red  man  of  our  soil  has  shared  with 
his  more  enlightened  brother  the  mysteries 
of  our  science;  while  the  arid  sands  of  the 
African  desert  have  more  than  once  been  the 
scene  of  a Masonic  greeting.  Masonry  is 
not  a fountain,  giving  health  and  beauty  to 
some  single  hamlet,  and  slaking  the  thirst  of 
those  only  who  dwell  upon  its  humble  banks ; 
but  it  is  a mighty  stream,  penetrating  through 
every  hill  and  mountain,  and  gliding  through 
every  field  and  valley  of  the  earth,  bearing  in 
its  beneficent  bosom  the  abundant  waters  of 
love  and  charity  for  the  poor,  the  widow,  and 
the  orphan  of  every  land. 

Universal  Aurora,  Society  of  the. 
Founded  at  Paris,  in  1783,  for  the  practise  of 
mesmerism;  Cagliostro,  “the  Divine  Charla- 
tan,” taking  an  active  part  in  its  establish- 
ment. Very  httle  at  this  day  is  known  of  it. 

Universal  Language.  See  Language,  Uni- 
versal. 

Universal  Harmony,  Order  of.  See 

Mesmeric  Masonry. 

Unlversalists,  Order  of.  A society  of  a 
Masonic  bearing,  founded  by  Retif  de  la 
Bretonne,  in  Paris,  about  1841,  and  having 
but  one  degree. 

Universi  Terrarum,  etc.  Documents 
emanating  from  any  of  the  bodies  of  the 
Ancient  and  Accepted  Scottish  Rite  com- 
mence with  the  following  epigraph:  “Universi 
Terrarum  Orbis  Architectonis  per  Gloriam 
Ingentis,”  i.  e.,  “By  the  Glory  of  the  Great 
Architect  of  the  Universe.”^  This  is  the 
correct  form  as  first  published,  in  1802,  by  the 
Mother  Council  at  Charleston  in  its  Circular 
of  that  year,  and  used  in  all  its  Charters  and 
Patents. 

Unknown  Philosopher.  One  of  the  mys- 
tical and  theosophic  works  written  by  Saint 
Martin,  the  founder  of  the  Rite  of  Martinism, 
was  entitled  Le  Philosophe  Inconnu,  or  The 
Unknown  Philosopher,  whence  the  appellation 
was  often  given  by  his  disciples  to  the  author. 
A degree  of  his  Rite  also  received  the  same 
name. 

Unknown  Superiors.  When  the  Baron 
Von  Hund  established  his  system  or  Rite 
of  Strict  Observance,  he  declared  that 
the  Order  was  directed  by  certain  Masons 
of  superior  rank,  whose  names  as  well  as 
their  designs  were  to  be  kept  secret  from 
all  the  brethren  of  the  lower  degrees;  although 
53 


there  was  an  insinuation  that  they  were  to 
be  found  or  to  be  heard  of  in  Scotland.  To 
these  secret  dignitaries  he  gave  the  title 
of  “Superiores  Incogniti,”  or  Unknown 
Superiors.  Many  Masonic  writers,  suspect- 
ing that  Jesuitism  was  at  the  bottom  of  all 
the  Masonry  of  that  day,  asserted  that  S.  I., 
the  initials  of  Superiores  Incogniti,  meant 
really  Societas  Jesu,  i.  e.,  the  Society  of 
Jesus  or  the  Jesuits.  It  is  scarcely  necessary 
now  to  say  that  the  whole  story  of  the  Un- 
known Superiors  was  a myth. 

“ Unpublished  Records  of  the  Craft.” 
A work  thus  entitled,  edited  by  the  late 
Bro.  Hughan,  was  published  in  1871,  form- 
ing part  of  a book  called  Masonic  Sketches 
and  Reprints  and  containing  many  MSS.  of 
value,  theretofore  unknown  to  the  general 
Masonic  public.  Many  others  have  since 
been  traced,  and  the  work  of  Masonic  prog- 
ress has  a large  field  in  the  near  future  which 
will  be  productive  of  great  historic  good. 

Untempered  Mortar.  In  the  lecture 
used  in  the  United  States  in  the  early  part  of 
the  present  century,  and  in  some  parts  of  the 
country  almost  as  recently  as  the  middle  of 
the  century,  the  apprentices  at  the  Temple 
were  said  to  wear  their  aprons  in  the  peculiar 
manner  characteristic  of  that  class  that  they 
might  preserve  their  garments  from  being 
defiled  by  “untempered  mortar.”  This  is 
mortar  which  has  not  been  properly  mixed 
for  use,  and  it  thus  became  a symbol  of 
passions  and  appetites  not  duly  restrained. 
Hence  the  Speculative  Apprentice  was  made 
to  wear  his  apron  in  that  peculiar  manner 
to  teach  him  that  he  should  not  allow  his  soul 
to  be  defiled  by  the  “untempered  mortar  of 
unruly  passions.” 

Unutterable  Name.  The  Tetragram- 
maton,  or  Divine  Name,  which  is  more  com- 
monly called  the  Ineffable  Name.  The  two 
words  are  precisely  synonymous. 

Unworthy  Members.  That  there  are 
men  in  our  Order  whose  lives  and  characters 
reflect  no  credit  on  the  Institution,  whose 
ears  turn  coldly  from  its  beautiful  lessons  of 
morality,  whose  hearts  are  untouched  by 
its  soothing  influences  of  brotherly  kindness, 
whose  hands  are  not  opened  to  aid  in  its  deeds 
of  charity,  is  a fact  which  we  cannot  deny, 
although  we  may  be  permitted  to  express 
our  grief  while  we  acknowledge  its  truth. 
But  these  men,  though  in  the  Temple,  are  not 
of  the  Temple;  they  are  among  us,  but  are  not 
with  us;  they  belong  to  our  household,  but 
they  are  not  of  our  f^aith;  they  are  of  Israel, 
but  they  are  not  Israel.  We  have  sought  to 
teach  them,  but  they  would  not  be  instructed; 
seeing,  they  have  not  perceived;  and  hearing, 
they  have  not  understood  the  symbolic 
language  in  which  our  lessons  of  wisdom  are 
communicated.  The  fault  is  not  with  us, 
that  we  have  not  given,  but  with  them,  that 
they  have  not  received.  And,  indeed,  hard 
and  unjust  would  it  be  to  censure  the  Masonic 
Institution,  because,  partaking  of  the  in- 
firmity and  weakness  of  human  wisdom  and 
human  means,  it  has  been  unable  to  give 


818 


UPADEVAS 


UPPER 


strength  and  perfection  to  all  who  come  with- 
in its  pale.  The  denial  of  a Peter,  the  doubt- 
ings  of  a Thomas,  or  even  the  betrayal  of  a 
Judas,  could  cast  no  reproach  on  that  holy 
band  of  apostles  of  which  each  formed  a 
constituent  part. 

'Ts  Freemasonry  answerable,”  says  Dr. 
Oliver  {Landm.,  i.,  p.  148),  “for  the  mis- 
deeds of  an  individual  Brother?  By  no 
means.  He  has  had  the  advantage  of  Ma- 
sonic instruction,  and  has  failed  to  profit 
by  it.  He  has  enjoyed  Masonic  privileges, 
but  has  not  possessed  Masonic  virtue.” 
Such  a man  it  is  our  duty  to  reform,  or  to 
dismiss;  but  the  world  should  not  condemn 
us,  if  we  fail  in  our  attempt  at  reformation. 
God  alone  can  change  the  heart.  Masonry 
furnishes  precepts  and  obhgations  of  duty 
which,  if  obeyed,  must  make  its  members 
wiser,  better,  happier  men;  but  it  claims 
no  power  of  regeneration.  Condemn  when 
our  instruction  is  evil,  but  not  when  our 
pupils  are  dull,  and  deaf  to  our  lessons;  for, 
in  so  doing,  you  condemn  the  holy  religion 
which  you  profess.  Masonry  prescribes  no 
principles  that  are  opposed  to  the  sacred 
teachings  of  the  Divine  Lawgiver,  and 
sanctions  no  acts  that  are  not  consistent 
with  the  sternest  morality  and  the  most  faith- 
ful obedience  to  government  and  the  laws; 
and  while  this  continues  to  be  its  character, 
it  cannot,  without  the  most  atrocious  injus- 
tice, be  made  responsible  for  the  acts  of  its 
unworthy  members. 

Of  all  human  societies.  Freemasonry  is 
undoubtedly,  under  all  circumstances,  the 
fittest  to  form  the  truly  good  man.  But 
however  well  conceived  may  be  its  laws, 
they  cannot  completely  change  the  natural 
disposition  of  those  who  ought  to  observe 
them.  In  truth,  they  serve  as  lights  and 
guides;  but  as  they  can  only  direct  men 
by  restraining  the  impetuosity  of  their  pas- 
sions, these  last  too  often  become  domi- 
nant, and  the  Institution  is  forgotten. 

UpadevJts.  Minor  works  regarded  as  ap- 
pendices to  the  four  Canonical  Vedas,  and 
comprising  the  Ayurveda,  on  medicine,  the 
Dhanurveda,  on  archery,  the  Gdndharvaveda, 
on  music,  and  the  Silpasdstra,  or  Arthasastras, 
on  mechanics  and  other  practical  subjects. 
These  were  looked  upon  as  inspired  works  and 
so  classed. 

Upanishad.  (“Mystic.”)  A name  given 
to  certain  Sanskrit  works,  of  which  about 
150  are  known,  founded  upon  the  Brahmana 
portion  of  the  Vedas,  and  containing  the 
“mysterious  doctrine”  of  the  process  of  crea- 
tion, the  nature  of  a Supreme  Being,  and  its 
relation  to  the  human  soul.  The  older 
Upanishads  are  placed  among  the  Sruti,  or 
writings  supposed  to  be  inspired.  (See 
Sruti.) 

Upper  Chambers.  The  practise  of  hold- 
ing Masonic  Lodges  in  the  upper  rooms  of 
houses  is  so  universal  that,  in  all  my  experi- 
ence, I have  no  knowledge  of  a single  in- 
stance in  which  a Lodge  has  been  held 
in  a room  on  the  first  floor  of  a building. 


The  most  apparent  reason  for  this  is,  that 
security  from  being  overseen  or  overheard 
may  be  thus  obtained,  and  hence  Dr.  Oli- 
ver says,  in  Yds  Book  of  the  Lodge  (p.  44),  that 
“a  Masonic  hall  should  be  isolated,  and, 
if  possible,  surrounded  with  lofty  walls.  . . . 
As,  however,  such  a situation  in  large  towns, 
where  Masonry  is  usually  practised,  can  sel- 
dom be  obtained  with  convenience  to  the 
brethren,  the  Lodge  should  be  formed  in  an 
upper  story.”  This,  as  a practical  reason, 
will  be  perhaps  sufiicient  to  Masons  in  general. 
But  to  those  who  are  more  curious,  it  may 
be  well  to  say,  that  for  this  custom  there  is 
also  a mystical  reason  of  great  antiquity. 

Gregory,  in  his  Notes  and  Observations  on 
some  Passages  of  Scripture  (1671,  p,  17), 
says:  “The  upper  rooms  in  Scripture  were 
laces  in  that  part  of  the  house  which  was 
ighest  from  tne  ground,  set  apart  by  the 
Jews  for  their  private  orisons  and  devo- 
tions, to  be  addressed  towards  Solomon’s 
Temple.”  This  room  received,  in  the  He- 
brew language,  the  appellation  of  Alijah, 
which  has  been  translated  by  the  Greek 
huperoon,  and  improperly  by  the  Latin  ca- 
naculum.  The  Hebrew  and  the  Greek  both 
have  the  signification  of  an  upper  room, 
while  the  Latin  appellative  woula  give  the 
idea  of  a dining-room  or  place  for  eating, 
thus  taking  away  the  sacred  character  of 
the  apartment.  The  Alijah  was  really  a 
secret  chamber  or  recess  in  the  upper  part 
of  the  house,  devoted  to  religious  uses. 
Hence  the  wise  men  or  Rabbis  of  Israel 
are  called  by  the  Talmudists  beni  Alijah. 
or  “the  sons  of  the  upper  or  secret  room.’^ 
And  so,  in  Psalm  civ.  2,  3,  the  Psalmist 
speaks  of  God  as  stretching  out  the  heavens 
like  a curtain,  and  laying  the  beams  of  his 
chambers  in  the  waters,  where,  in  the  origi- 
nal, the  word  here  translated  “chambers” 
is  the  plural  of  Alijah,  and  should  more 
properly  be  rendered  “his  secret  cham- 
bers”: an  allusion,  as  Dr.  Clarke  thinks, 
to  the  holy  of  holies  of  the  tabernacle. 
Again,  in  2 Chronicles  ix.  3,  4,  it  is  said 
that  when  the  Queen  of  Sheba  had  seen 
the  wisdom  of  Solomon  and  the  house  that 
he  had  built — his  provisions,  servants,  and 
cup-bearers,  “and  his  ascent  by  which  he 
went  up  into  the  house  of  the  Lord — there 
was  no  more  spirit  in  her.”  The  word 
which  our  translators  have  rendered  “his 
ascent,”  is  again  this  word  Alijah,  and  the 
passage  should  be  rendered  “his  secret 
chamber,”  or  “upper  room”;  the  one  by 
which,  through  a private  way,  he  was  enabled 
to  pass  into  the  Temple. 

On  the  advent  of  Christianity,  this  Jew- 
ish custom  of  worshiping  privately  in  an 
upper  room  was  adopted  by  the  apostles 
and  disciples,  and  the  New  Testament  con- 
tains many  instances  of  the  practise,  the 
word  Alijah  being,  as  I have  already  re- 
marked, translated  by  the  Greek  huperoon, 
which  has  a similar  meaning.  Thus  in 
Acts  i.  13,  we  find  the  apostles  praying  in  an 
upper  room;  and  again,  in  the  twentieth 


UPRIGHT 


URIM 


819 


chapter,  the  disciples  are  represented  as 
having  met  at  Ephesus  in  an  upper  room, 
where  Peter  preached  to  them.  But  it  is 
unnecessary  to  multiply  instances  of  this 
usage.  The  evidence  is  complete  that  the 
Jews,  and  after  them  the  primitive  Chris- 
tians, performed  their  devotions  in  upper 
rooms.  And  the  care  with  which  Ahjah, 
hu'peroon,  or  upper  chamber,  is  always  used 
to  designate  the  place  of  devotion,  abun- 
dantly indicates  that  any  other  place  would 
have  been  considered  improper. 

Hence  we  may  trace  the  practise  of  hold- 
ing Lodges  in  upper  rooms  to  this  ancient 
custom;  and  that,  again,  has  perhaps  some 
connection  with  the  sacred  character  always 
given  by  the  ancients  to  “high  places,”  so 
that  it  is  said,  in  the  Masonic  lectures,  that 
our  ancient  brethren  met  on  high  hills  and 
low  vales.  The  reason  there  assigned  by 
implication  is  that  the  meeting  may  be 
secret;  that  is,  the  lectures  place  the  Lodge 
on  a high  hill,  a vale,  or  other  secret  place. 
And  this  reason  is  more  definitely  stated  in 
the  modern  lectures,  which  say  that  they  so 
met  “to  observe  the  approach  of  cowans 
and  eavesdroppers,  and  to  guard  against 
surprise.”  Yet  it  is  not  improbable  that 
the  ancient  symbolism  of  the  sanctity  of  a 
high  place  was  referred  to  as  well  as  that 
more  practical  idea  of  secrecy  and  safety. 

“ Upright  Man  and  Mason, — and  given 
it  strictly  in  charge  ever  to  walk  and  act  as 
such  before  God  and  Man.”  Admonition  in 
the  Apprentice  Degree.  The  definition  of 
Man  IS  interwoven  with  the  triangle  or 
pyramid,  hence  true  and  upright.  In  S.  P. 
Andrew’s  Radical  Etymology,  or  the  origin 
of  Language  and  Languages,  we  find  the 
following:  “Throughout  the  Indo-European 
family  of  languages,  the  syllable  ma  (change- 
able to  me,  mi,  mo,  mu)  means  ' great,’  and 
na  (changeable  to  ne,  ni,  no,  nu)  means 
‘small,’  as  their  primal  sense.  Hence  mana, 
mena,  menu,  etc.,  mean  ‘great-small,’  and 
thence  ‘ratio’  or  ‘proportion,’  allied  with 
tapering,  the  cone,  pyramid,  or  triangle. 
The  Latin  men-sa  is  ‘a  surveyor’s  triangular 
measuring-board’;  me(n)ta,  ‘anything  con- 
ical’; mon-s,  ‘a  mountain’;  men-s,  ‘the 
mind,’  i.  e.,  ‘ratio’;  Sanskrit,  md;  Latin, 
mensum;  Eng.,  measure;  hence,  Sansk., 
mana,  manu,  to  think.”  (Also  see  Man.) 

[C.  T.  McClenachan.] 

Upright  Posture.  The  upright  posture 
of  the  Apprentice  in  the  northeast  corner, 
as  a symbo'  of  upright  conduct,  was  intro- 
duced into  the  ritual  by  Preston,  who  taught 
in  his  lectures  that  the  candidate  then  repre- 
sented “a  just  and  upright  man  and  Mason.” 
The  same  symbolism  is  referred  to  by  Hutch- 
inson, who  says  that  “as  the  builder  raises 
his  column  by  the  plane  and  perpendicular, 
so  should  the  Mason  carry  himself  towards 
the  world.”  Indeed,  the  application  of  the 
corner-stone,  or  the  square  stone,  as  a symbol 
of  uprightness  of  conduct,  which  is  precisely 
the  Masonic  symbolism  of  the  candidate  in 
the  northeast,  was  familiar  to  the  ancients; 


for  Plato  says  that  he  who  valiantly  sustains 
the  shocks  of  adverse  fortune,  demeaning  him- 
seK  uprightly,  is  truly  good  and  of  a square 
posture. 

Ur.  (Hebrew,  "I'N,  fire.)  Fire,  light,  or 
spirit. 

Uriel.  Hebrew,  meaning  the 

fire  of  God.  An  archangel,  mentioned  only 
in  2 Esdras.  Michael  Glycas,  the  Byzan- 
tine historian,  says  that  his  post  is  in  the 
sun,  and  that  he  came  down  to  Seth  and 
Enoch,  and  instructed  them  in  the  length 
of  the  years  and  the  variations  of  the  seasons. 
The  Book  of  Enoch  describes  him  as  the 
angel  of  thunder  and  lightning.  In  some  of 
the  Hermetic  degrees  of  Masonry,  the  name, 
as  representing  the  angel  of  fire,  becomes  a 
significant  word. 

Urlm  and  Thummlm.  The  Hebrew 
words  Aurim,  and  Thum- 

im,  have  been  variously  translated  by  com- 
mentators. The  Septuagint  translates  them, 
“manifestation  and  truth”;  the  Vulgate, 
“doctrine  and  truth”;  Aquila,  “lights  and 
erfections”;  Kalisch,  “perfect  brilliancy”; 
ut  the  most  generally  received  interpre- 
tation is,  “light  and  truth.”  What  the  Ilrim 
and  Thummim  were  has  also  been  a subject 
of  as  much  doubt  and  difference  of  opinion. 
Suddenly  introduced  to  notice  by  Moses  in 
the  command  (Exod.  xxviii.  30)  “and  thou 
shalt  put  in  the  breastplate  of  judgment  the 
Urim  and  the  Thummim” — as  if  they  were  al- 
ready familiar  to  the  people — we  know  only 
of  them  from  the  Scriptural  account,  that 
they  were  sacred  lots  to  be  worn  concealed 
in  or  behind  the  breastplate,  and  to  be  con- 
sulted by  the  high  priest  alone,  for  the  pur- 
pose of  obtaining  a revelation  of  the  will 
of  God  in  matters  of  great  moment.  Some 
writers  have  supposed  that  the  augury  con- 
sisted in  a more  splendid  appearance  of 
certain  letters  of  the  names  of  the  tribes 
inscribed  upon  the  stones  of  the  breastplate; 
others,  that  it  was  received  by  voice  from 
two  small  images  which  were  placed  be- 
yond the  folds  of  the  breastplate.  A variety 
of  other  conjectures  have  been  hazarded, 
but  as  Godwyn  {Moses  and  Aaron,  iv.,  8) 
observes,  “he  spoke  best,  who  ingeniously 
confessed  that  he  knew  not  what  Urim  and 
Thummim  was.” 

The  opinion  now  almost  universally  ac- 
cepted is  that  the  Jewish  lawgiver  borrowed 
this,  as  he  did  the  ark,  the  brazen  serpent, 
and  many  other  of  the  symbols  of  his  the- 
ocracy, from  the  usages  so  familiar  to  him 
of  the  Egyptian  priests,  with  which  both  he 
and  Aaron  were  familiar,  eliminating,  of 
course,  from  them  their  previous  heathen  al- 
lusion and  giving  to  them  a purer  significa- 
tion. 

In  reference  to  the  Urim  and  Thummim, 
we  know  not  only  from  the  authority  of  an- 
cient writers,  but  also  from  the  confirmatory 
testimony  of  more  recent  monumental  ex- 
plorations, that  the  judges  of  Egypt  wore 
golden  chains  around  their  necks,  to  which 
was  suspended  a small  figure  of  Theme,  the 


820 


URIOT 


USAGES 


Epiyptian  goddess  of  Justice  and  Truth.  Some 
of  these  breastplates,”  says  Gliddon  {Anc. 


mmmwMimimm 


Egypt.,  p.  32),  "are 
extant  in  European 
museums;  others  are 
to  be  seen  on  the 
monuments  as  con- 
taining the  figures  of 
two  deities — Ra,  the 
sun,  and  Themh. 
These  represent  Ra,  or  the  sun,  in  a double 
capacity,  physical  and  intellectual  light;  and 
Theme  in  a double  capacity,  justice  and  truth." 

Neither  in  Ancient  Craft  nor  in  Royal 
Arch  Masonry  have  the  Urim  and  Thum- 
mim  been  introduced;  although  Oliver  dis- 
cusses them,  in  his  Landmarks,  as  a type  of 
Christ,  to  be  Masonically  applied  in  his 
pecuhar  system  of  a Christian  interpreta- 
tion of  all  the  Masonic  symbols.  But  the  fact 
that  after  the  construction  of  the  Temple 
of  Solomon  we  hear  no  more  of  the  consulta- 
tion by  the  priests  of  the  Urim  and  Thum- 
mim,  which  seem  to  have  given  way  to  the 
audible  interpretation  of  the  Divine  will  by 
the  prophets,  would  necessarily  disconnect 
them  with  Masonry  as  a symbol,  to  be  ac- 
cepted even  by  those  who  place  the  founda- 
tion of  the  Order  at  the  Solomonic  era. 

Yet  they  have  been  introduced  as  a sym- 
bol into  some  of  the  continental  high  degrees. 
Thus,  in  the  last  degree  of  the  Order  of 
Brothers  of  Asia,  the  presiding  officer  wears 
the  Urim  and  Thummim  suspended  from  a 
golden  chain  as  the  jewel  of  his  office. 

Reghellini  {Esprit  du  dogme,  p.  60)  thus 
gives  the  continental  interpretation  of  the 
symbol: 

“The  folly  of  Solomon  is  commemorated 
in  the  instructions  and  ceremonies  of  a 
high  degree,  where  the  Acolyte  is  reminded 
that  Solomon,  becoming  arrogant,  was  for  a 
time  abandoned  by  the  Divinity,  and  as  he 
was,  although  the  greatest  of  kings,  only  a 
mortal,  he  was  weak  enough  to  sacrifice  to 
idols,  and  thereby  lost  the  communication 
which  he  had  previously  had  through  the 
Urim  and  Thummim. 

“These  two  words  are  found  in  a degree 
of  the  Mattre  ecossais.  The  Venerables  of 
the  Lodges  and  the  Sublime  Masters  explain 
the  legend  to  their  recipients  of  an  elevated 
rank,  as  intended  to  teach  them  that  they 
should  always  be  guided  by  reason,  virtue, 
and  honor,  and  never  abandon  themselves 
to  an  effeminate  life  or  silly  superstition.” 

It  is,  I think,  undeniable  that  Urim  and 
Thummim  have  no  legitimate  existence  as 
a Masonic  symbol,  and  that  they  can  only 
be  considered  such  by  a forced  and  modern 
interpretation. 

Uriot,  Joseph.  The  author  of  a work 
entitled  Le  veritable  Portrait  d’un  Franc- 
Magon,  which  was  published  by  a Lodge  at 
Frankfort,  in  1742.  It  may  be  looked  upon, 
says  Kloss,  as  the  earliest  public  exposition 
of  the  true  principles  of  Masonry  which 
appeared  in  Germany.  Many  editions  of  it 
were  published.  M.  Uriot  also  published  at 


Stongard,  in  1769,  a work  entitled  Lettres  sur 
la  Franche  Magonnerie;  which  was,  however, 
only  an  enlargement  of  the  Portrait. 

Urn.  Among  the  ancients,  cinerary  mns 
were  in  common  use  to  hold  the  ashes  of  the 
deceased  after  the  body  had  been  subjected 
to  incremation,  which  was  the  usual  mode  of 
disposing  of  it.  He  who  would  desire  to  be 
learned  upon  this  subject  should  read  Sir 
Thomas  Browne’s  celebrated  work  entitled 
Hydriotaphice,  or  Urn  Burial,  where  every- 
thing necessary  to  be  known  on  this  topic 
may  be  found.  In  Masonry,  the  cinerary 
urn  has  been  introduced  as  a modern  symbol, 
but  always  as  having  reference  to  the  burial 
of  the  Temple  Builder.  In  the  comparatively 
recent  symbol  of  the  Monument,  fabricated  by 
Cross  for  the  degree  of  Master  in  the  Ameri- 
can Rite,  the  urn  is  introduced  as  if  to  remind 
the  beholder  that  the  ashes  of  the  great  art- 
ist were  there  deposited.  Cross  borrowed, 
it  may  be  supposed,  his  idea  from  an  older 
symbol  in  the  high  degrees,  where,  in  the 
description  of  the  tomb  of  Hiram  Abif,  it 
is  said  that  the  heart  was  enclosed  in  a golden 
urn,  to  the  side  of  which  a triangular  stone 
was  affixed,  inscribed  with  the  letters  J.  M.  B. 
within  a wreath  of  acacia,  and  placed  on  the 
top  of  an  obelisk. 

Uruguay.  Freemasonry  was  introduced 
into  the  Republic  of  Uruguay  by  the  Grand 
Orient  of  France,  which,  in  1827,  chartered 
a Lodge  called  “the  Children  of  the  New 
World.”  Up  to  1856,  other  Lodges  were 
estabhshed  by  the  G.  Bodies  of  France  and 
Brazil.  In  that  year  authority  was  obtained 
from  the  Supreme  Council  and  Grand  Orient 
of  Brazil,  Valley  of  Lavradio,  to  establish 
a governing  Masonic  body,  and  the  Supreme 
Council  and  Grand  Orient  of  Uruguay  was 
regularly  constituted  at  Montevideo,  in  the 
A.  A.  Scottish  Rite. 

Usages.  The  peculiarity  of  constant  inter- 
course between  the  kings  of  Israel  and  Tyre 
pending  the  construction  of  the  Holy  House, 
has  been  frequently  commented  upon.  That 
this  was  so  is  evident  from  the  old  sacred 
Scriptures,  as  well  as  from  cumulative  history 
by  Josephus  and  others.  This  ancient 
custom  of  intercommunication  would  not 
be  so  marked,  had  these  two  kings  ever  met, 
yet  during  the  years  of  construction,  gifts 
and  messages  seem  to  have  led  to  the  more 
intimate  custom  of  propounding  problems 
and  difficult  questions.  Hence  the  induce- 
ment to  speculate  upon  whether  there  was 
any  secret  tie  between  these  two  kings  or 
merely  friendship  and  business.  The  cus- 
toms, habits,  and  usages  of  the  ancients  arc 
visible  in  every  form  and  ceremony  of  Masonic 
work,  as  well  as  in  the  instruction,  except 
where  modern  innovators  have  injmed, 
while  endeavoring  to  improve,  the  time- 
worn yet  mellowed  services  of  the  Brother- 
hood. One  of  the  most  beautiful  expressions 
occurring  in  the  Catechism  of  Freemasonry 
is  the  answer  to  an  interrogatory  as  to  the 
position  of  the  hand  in  assuming  the  vow 
of  the  First  Degree;  to  wit,  “In  accordance 


USAGES 


VALE 


821 


with  ancient  usages  the  right  hand  has  always 
been  deemed  the  seat  of  Fidehty.”  A some- 
what similar  expression  occurs  in  relation 
to  the  casting  off  of  the  shoe;  answer,  “This 
was  in  accordance  with  the  usages  of  the 
ancient  IsraeUtes;  a man  plucked  off  his 
shoe  and  gave  it  to  his  neighbor;  this  was 
testimony  in  Israel.”  The  shoe  was  the 
symbol  of  subjection  when  sent  by  rulers 
to  princes.  (Ruth  iv.  7.)  It  was  the  sym- 
bol of  humiliation  and  surrender  with  Ger- 
mans and  Israelites.  The  formal  divesti- 
ture was  surrender  of  title. 


Utah.  Freemasonry  was  introduced  into 
the  Territory,  October  7,  1867,  by  the 
Grand  Lodge  of  Montana,  which  chartered 
Wasatch  Lodge,  No.  8.  Mount  Moriah 
Lodge,  No.  70,  was  chartered  October  21, 
1868,  by  the  Grand  Lodge  of  Kansas,  and 
Argenta  Lodge,  No.  21,  by  the  Grand  Lodge 
of  Colorado,  September  26,  1871.  AU  of 
these  Lodges  are  situated  in  Salt  Lake  City. 
January  16-20,  1872,  the  representatives  of 
the  three  Lodges  met  at  Salt  Lake  City  and 
organized  the  Grand  Lodge  of  Utah,  O.  F. 
Strickland  being  elected  first  Grand  Master. 


V 

V.  (Heb.  1,  vau.)  The  twenty-second 
letter  in  the  English  alphabet;  of  the  Hebrew, 
numerical  value  of  six.  Its  definition,  a naiZ, 
which  in  form  it  represents,  and  as  a Divine 
name  connected  with  it  is  T'TI,  Vezio,  cum 
splendore;  the  V and  O in  Hebrew  being  equal. 

As  a Roman  numeral  its  value  is  five. 

Yacancles  In  Office.  Every  Masonic 
officer  is  elected  and  installed  to  hold  his 
office  for  the  time  for  which  he  has  been 
elected,  and  until  his  successor  shall  be  in- 
stalled. This  is  in  the  nature  of  a contract 
between  the  officer  and  the  Lodge,  Chapter, 
or  other  body  which  has  elected  him,  ana 
to  its  terms  he  signifies  his  assent  in  the 
most  solemn  manner  at  the  time  of  his  in- 
stallation. It  follows  from  this  that  to 
resign  the  office  would  be  on  his  part  to 
violate  his  contract.  Vacancies  in  office, 
therefore,  can  only  occur  by  death.  Even 
a removal  from  the  jurisdiction,  with  the 
intention  of  permanent  absence,  will  not 
vacate  a Masonic  office,  because  the  person 
removing  might  change  his  intention,  and 
return.  For  the  reasons  why  neither  resig- 
nation nor  removal  can  vacate  an  office,  see 
Succession  to  the  Chair. 

Vagao  or  Bagaos.  Found  in  the  Fourth 
Degree  of  the  French  Rite  of  Adoption. 

Vale  or  Valley.  The  vale  or  valley  was 
introduced  at  an  early  period  into  the  sym- 
bolism of  Masonry.  A catechism  of  the 
beginning  of  the  last  century  says  that 
“the  Lodge  stands  upon  holy  ground,  or 
the  highest  hill  or  lowest  vale,  or  in  the  vale 
of  Jehoshaphat,  or  any  other  secret  place.” 
And  Browne,  who  in  the  beginning  of  the 
present  century  gave  a correct  version  of 
the  Prestonian  lectures,  says  that  “our  ancient 
brethren  met  on  the  highest  hills,  the  lowest 
dales,  even  in  the  valley  of  Jehoshaphat, 
or  some  such  secret  place.” 

Hutchinson  {Sp.  of  Mas.,  p.  94)  has  dilated 
on  this  subject,  but  with  a mistaken  view 
of  the  true  import  of  the  symbol.  He  says: 
“We  place  the  spiritual  Lodge  in  the  vale  of 


Jehoshaphat,  implying  thereby  that  the 
principles  of  Masonry  are  derived  from  the 
knowledge  of  God,  and  are  established  in  the 
judgment  of  the  Lord.”  And  he  adds*  “The 
highest  hills  and  lowest  valleys  were  from 
the  earfiest  times  esteemed  sacred,  and  it  was 
supposed  the  spirit  of  God  was  peculiarly 
diffusive  in  those  places.” 

It  is  true  that  worship  in  high  places 
was  an  ancient  idolatrous  usage.  But  there 
is  no  evidence  that  the  superstition  extended 
to  valleys.  Hutchinson’s  subsequent  refer- 
ence to  the  Druidical  and  Oriental  worship 
in  groves  has  no  bearing  on  the  subject,  for 
groves  are  not  necessarily  valleys.  The  par- 
ticular reference  to  the  valley  of  Jehoshaphat 
would  seem  in  that  case  to  carry  an  allusion 
to  the  peculiar  sanctity  of  that  spot,  as 
meam’ng,  in  the  original,  the  valley  of  the 
judgment  of  God.  But  the  fact  is  that  the 
old  Masons  did  not  derive  their  idea  that 
the  Lodge  was  situated  in  a valley  from  any 
idolatrous  practise  of  the  ancients. 

Valley,  in  Masonry,  is  a symbol  of  secrecy. 
And  although  I am  not  disposed  to  believe 
that  the  use  of  the  word  in  this  sense  was 
borrowed  from  any  meaning  which  it  had 
in  Hebrew,  yet  it  is  a singular  coincidence 
that  the  Hebrew  word  for  valley,  gnemeth, 
signifies  also  “deep,”  or,  as  Bate  {Critica 
Hebrcea)  defines  it,  “whatever  lies  remote 
from  sight,  as  counsels  and  designs  which  are 
deep  or  close.”  This  very  word  is  used  in 
Job  xii.  22,  where  it  is  sa'd  that  God  “dis- 
covereth  deep  things  out  of  darkness,  and 
bringeth  out  to  light  the  shadow  of  death.” 

The  Lodge,  therefore,  is  said  to  be  placed 
in  a valley  because,  the  valley  being  the 
symbol  of  secrecy,  it  is  intended  to  indicate 
the  secrecy  in  which  the  acts  of  the  Lodge 
should  be  concealed.  And  this  interpreta- 
tion agrees  precisely  with  what  is  said  in 
the  passages  already  cited,  where  the  Lodge 
is  said  to  stand  in  the  lowest  vale  “or  any 
secret  place.”  It  is  supported  also  by  the 
present  lecture  in  this  country,  the  ideas  of 


822 


VALHALLA 


VAULT 


which  at  least  Webb  derived  from  Preston. 
It  is  there  taught  that  our  ancient  brethren 
met  on  the  highest  hills  and  lowest  vales, 
the  better  to  observe  the  approach  of  cowans  and 
eavesdroppers,  and  to  giiard  against  surprise. 

Valhalla.  The  North  German  or  Scandi- 
navian hall  of  the  gods. 

Valley.  In  the  capitular  degrees  of  the 
French  Rite,  this  word  is  used  instead  of 
Orient,  to  designate  the  seat  of  the  Chapter. 
Thus  on  such  a body  a document  would  be 
dated  from  the  “Valley  of  Paris,”  instead  of 
the  “Orient  of  Paris.”  The  word,  says  the 
Dictionnaire  Maqonnique,  is  often  incorrectly 
employed  to  designate  the  south  and  north 
sides  of  the  Lodge,  where  the  expression 
should  be  “the  column  of  the  south”  and  “the 
column  of  the  north.”  Thus,  a Warden  will 
address  the  brethren  of  his  valley,  instead  of 
the  brethren  of  his  column.  The  valley  in- 
cludes the  whole  Lodge  or  Chapter;  the 
columns  are  its  divisions. 

Van  Rensselaer,  Killian  Henry.  Born 
1799,  died  January  28,  1881.  A native  of 
Albany,  N.  Y.  State,  and  descendant  of  the 
well-known  old  Knickerbocker  family,  whose 
name  he  bore.  He  had  held  various  positions 
in  Craft  Masonry,  but  in  1824  he  became 
rominent  in  the  A.  A.  Scottish  Rite,  to  which 
e devoted  himsei  for  the  remainder  of  his 
life,  becoming  an  Inspector-General  on  June 
17,  1845.  Bro.  Van  Rensselaer  commanded 
the  Supreme  Council  that  rebelled  against 
the  ruling  of  Edward  A.  Raymond,  and  thus 
was  formed  another  Supreme  Body  in  the 
Northern  States,  whose  difficulties  were 
finally  overcome,  as  were  all  schisms  of  every 
nature  of  the  Scottish  Rite,  on  the  17th  of 
May,  1867.  “ Bro.  Van,”  as  he  was  familiarly 

termed,  resided  during  the  last  thirty  years 
of  his  life  in  the  West,  and  died  in  California, 
an  outlying  suburb  of  Cincinnati,  Ohio.  One 
more  sincerely  devoted  to  the  cause  of 
Masonry,  and  without  a day  of  relenting 
earnestness,  will  not  in  time  be  found. 

Vassal,  Pierre  Gerard.  A French  phy- 
sician and  Masonic  writer,  who  was  born  at 
Manosques,  in  France,  October  14,  1769.  He 
was  intended  by  his  parents  for  the  Church, 
and  entered  the  Seminary  of  Marseilles  for 
the  purpose  of  pursuing  his  ecclesiastical 
studies.  At  the  commencement  of  the 
revolution  he  left  the  school  and  joined  the 
army,  where,  however,  he  remained  only 
eighteen  months.  He  then  applied  himself 
to  the  study  of  medicine,  and  pursued  the 
ractise  of  the  profession  during  the  rest  of 
is  life,  acquiring  an  extensive  reputation  as  a 
physician.  He  was  elected  a member  of  sev- 
eral medical  societies,  to  whose  transactions 
he  contributed  several  valuable  essays.  He 
is  said  to  have  introduced  to  the  profession 
the  use  of  the  digitalis  purpurea  as  a remedial 
agent,  especially  in  diseases  of  the  heart. 
He  was  initiated  into  Masonry  about  the 
year  1811,  and  thenceforth  took  an  active 

Eart  in  the  Institution.  He  presided  in  the 
lodge.  Chapter,  and  Areopagus  of  the  Sept 
Ecossais  reunis  with  great  zeal  and  devotion; 


was  in  1819  elected  Secretary-General  of  the 
Grand  Orient,  and  in  1827  President  of  the 
College  of  Rites.  He  attained  the  Thirty- 
third  Degree  of  the  Ancient  and  Accepted 
Rite,  and  was  a warm  advocate  of  Scottish 
Masonry.  But  his  zeal  was  tempered  by  his 
judgment,  and  he  did  not  hesitate  to  denounce 
the  errors  that  had  crept  into  the  system,  an 
impartiality  of  criticism  which  greatly  sur- 
prised Ragon.  His  principal  Masonic  works 
are  Essai  historique  sur  Vinstitution  du  Rit 
Ecossais,  etc.,  Paris,  1827,  and  a valuable 
historical  contribution  to  Masonry  entitled 
Corns  complet  de  la  Magonnerie,  ou  Histoire 
generale  de  V Initiation  depuis  son  Origine 
jusqu’d  sou  institution  en  France,  Paris,  1832. 
In  private  life.  Vassal  was  distinguished  for 
his  kind  heart  and  benevolent  disposition. 
The  Lodge  of  Sept  Ecossais  r4unis  presented 
him  a medal  in  1830  as  a recognition  of  his 
active  labors  in  Masonry.  He  died  May  4, 
1840,  at  Paris. 

Vault  of  Steel,  (youte  deader.)  The 
French  Masons  so  call  the  Arch  of  Steel,  which 
see. 

Vault,  Secret.  As  a symbol,  the  Secret 
Vault  does  not  present  itself  in  the  primary 
degrees  of  Masonry.  It  is  found  only  in  the 
high  degrees,  such  as  the  Royal  Arch  of  all  the 
Rites,  where  it  plays  an  important  part. 
Dr.  Oliver,  in  his  Historical  Landmarks  (vol. 
ii.,  p.  434),  gives,  while  referring  to  the 
building  of  the  second  Temple,  the  following 
general  detail  of  the  Masonic  legend  of  this 
vault: 

“The  foundations  of  the  Temple  were 
opened,  and  cleared  from  the  accumulation 
of  rubbish,  that  a level  might  be  procured 
for  the  commencement  of  the  building. 
While  engaged  in  excavations  for  this  pur- 

Eose,  three  fortunate  sojourners  are  said  to 
ave  discovered  our  ancient  stone  of  foun- 
dation, which  had  been  deposited  in  the  secret 
crypt  by  Wisdom,  Strength,  and  Beauty, 
to  prevent  the  communication  of  ineffable 
secrets  to  profane  or  unworthy  persons. 
The  discovery  having  been  communicated 
to  the  prince,  prophet,  and  priest  of  the 
Jews,  the  stone  was  adopted  as  the  chief 
corner-stone  of  the  re-edified  building,  and 
thus  became,  in  a new  and  more  expressive 
sense,  the  type  of  a more  excellent  dispen- 
sation. An  avenue  was  also  accidentally 
discovered,  supported  by  seven  pairs  of 
pillars,  perfect  and  entire,  which,  from  their 
situation,  had  escaped  the  fury  of  the  flames 
that  had  consumed  the  Temple,  and  the 
desolation  of  war  that  had  destroyed  the 
city.  The  secret  vault,  which  had  been 
built  by  Solomon  as  a secure  depository  for 
certain  secrets  that  would  inevitably  have 
been  lost  without  some  such  expedient  for 
their  preservation,  communicated  by  a sub- 
terranean avenue  with  the  king’s  palace; 
but  at  the  destruction  of  Jerusalem  the 
entrance  having  been  closed  by  the  rubbish 
of  falling  buildings,  it  had  been  discovered 
by  the  appearance  of  a keystone  amongst 
the  foundations  of  the  sanctum  sanctorum. 


VAULT 


VAULT 


823 


A careful  inspection  was  then  made,  and  the 
invaluable  secrets  were  placed  in  safe  cus- 
tody.” 

To  support  this  legend,  there  is  no  his- 
torical evidence  and  no  authority  except 
that  of  the  Talmudic  writers.  It  is  clearly 
a mythical  symbol,  and  as  such  we  must 
accept  it.  We  cannot  altogether  reject  it, 
because  it  is  so  intimately  and  so  exten- 
sively connected  with  the  symbolism  of  the 
Lost  and  the  Recovered  Word,  that  if  we 
reject  the  theory  of  the  Secret  Vault,  we 
must  abandon  all  of  that  symbohsm,  and 
with  it  the  whole  of  the  science  of  Masonic 
symbolism.  Fortunately,  there  is  ample 
evidence  in  the  present  appearance  of  Je- 
rusalem and  its  subterranean  topography, 
to  remove  from  any  tacit  and,  as  it  were, 
conventional  assent  to  the  theory,  features 
of  absurdity  or  impossibility. 

Considered  simply  as  an  historical  ques- 
tion, there  can  be  no  doubt  of  the  existence 
of  immense  vaults  beneath  the  superstruc- 
ture of  the  original  Temple  of  Solomon. 
Prime,  Robison,  and  other  writers  who  in 
recent  times  have  described  the  topography 
of  Jerusalem,  speak  of  the  existence  of  these 
structures,  which  they  visited  and,  in  some 
instances,  carefully  examined. 

After  the  destruction  of  Jerusalem  by 
Titus,  the  Roman  Emperor  Hadrian  erected 
on  the  site  of  the  ‘‘House  of  the  Lord”  a 
temple  of  Venus,  which  in  its  turn  was  de- 
stroyed, and  the  place  subsequently  became 
a depository  of  all  manner  of  filth.  But 
the  Calif  Omar,  after  his  conquest  of  Je- 
rusalem, sought  out  the  ancient  site,  and, 
having  caused  it  to  be  cleansed  of  its  im- 
purities, he  directed  a mosque  to  be  erected 
on  the  rock  which  rises  in  the  center  of 
the  mountain.  Fift}^  years  afterward  the 
Sultan  Abd-el-Meluk  displaced  the  edifice 
of  Omar,  and  erected  that  splendid  build- 
ing which  remains  to  this  day,  and  is  still 
incorrectly  called  by  Christians  the  mosque 
of  Omar,  but  known  to  Mussulmans  as  El- 
kubbet-es-Sukrah,  or  the  Dome  of  the  Rock. 
This  is  supposed  to  occupy  the  exact  site 
of  the  original  Solomonic  Temple,  and  is 
viewed  with  equal  reverence  by  Jews  and 
Mohammedans,  the  former  of  whom,  says 
Mr.  Prime  {TentLife  in  the  Holy  Land,  p.  183), 
‘‘have  a faith  that  the  ark  is  within  its 
bosom  now.” 

Bartlett  (Walks  about  Jerusalem,  p.  170), 
in  describing  a vault  beneath  this  mosque 
of  Omar,  says;  ‘‘Beneath  the  dome,  at  the 
southeast  angle  of  the  Temple  wall,  conspicu- 
ous from  all  points,  is  a small  subterraneous 
place  of  prayer,  forming  the  entrance  to  the 
extensive  vaults  which  support  the  level  plat- 
form of  the  mosque  above.” 

Dr.  Barclay  (City  of  the  Great  King)  de- 
scribes, in  many  places  of  his  interesting 
topography  of  Jerusalem,  the  vaults  and 
subterranean  chambers  which  are  to  be 
found  beneath  the  site  of  the  old  Temple. 

Conformable  with  this  historical  account  is 
the  Talmudical  legend,  in  which  the  Jewish 


Rabbis  state  that,  in  preparing  the  founda- 
tions of  the  Temple,  the  workmen  discovered 
a subterranean  vault  sustained  by  seven 
arches,  rising  from  as  many  pairs  of  pillars. 
This  vault  escaped  notice  at  the  destruction 
of  Jerusalem,  in  consequence  of  its  being 
filled  with  rubbish.  The  legend  adds  that 
Josiah,  foreseeing  the  destruction  of  the 
Temple,  commanded  the  Levites  to  deposit 
the  Ark  of  the  Covenant  in  this  vault,  where 
it  was  found  by  some  of  the  workmen  of 
Zerubbabel  at  the  building  of  the  second 
Temple. 

In  the  earliest  ages,  the  cave  or  vault  was 
deemed  sacred.  The  first  worship  was  in 
cave  temples,  which  were  either  natural  or 
formed  by  art  to  resemble  the  excavations 
of  nature.  Of  such  great  extent  was  this 
practise  of  subterranean  worship  by  the 
nations  of  antiquity,  that  many  of  the  forms 
of  heathen  temples,  as  well  as  the  naves, 
aisles,  and  chancels  of  churches  subse- 
quently built  for  Christian  worship,  are 
said  to  owe  their  origin  to  the  rehgious  use 
of  caves. 

From  this,  too,  arose  the  fact,  that  the 
initiation  into  the  ancient  mysteries  was  al- 
most always  performed  in  subterranean 
edifices;  and  when  the  place  of  initiation,  as 
in  some  of  the  Egyptian  temples,  was  really 
above  ground,  it  was  so  constructed  as  to  give 
to  the  neophyte  the  appearance,  in  its 
approaches  and  its  internal  structure,  of  a 
vault.  As  the  great  doctrine  taught  in  the 
mysteries  was  the  resurrection  from  the 
dead — as  to  die  and  to  be  initiated  were  syn- 
onymous terms — it  was  deemed  proper  that 
there  should  be  some  formal  resemblance 
between  a descent  into  the  grave  and  a 
descent  into  the  place  of  initiation.  ‘‘Happy 
is  the  man,”  says  the  Greek  poet  Pindar, 
“who  descends  beneath  the  hollow  earth 
having  beheld  these  mysteries,  for  he  knows 
the  end  as  well  as  the  divine  origin  of  life”; 
and  in  a hke  spirit  Sophocles  exclaims, 
“Thrice  happy  are  they  who  descend  to  the 
shades  below  after  having  beheld  the  sacred 
rites,  for  they  alone  have  life  in  Hades,  while 
all  others  suffer  there  every  kind  of  evil.” 

The  vault  was,  therefore,  in  the  ancient 
mysteries,  symboJc  of  the  grave;  for  in- 
itiation was  symbohc  of  death,  where  alone 
Divine  Truth  is  to  be  found.  The  Masons 
have  adopted  the  same  idea.  They  teach 
that  death  is  but  the  beginning  of  life;  that 
if  the  first  or  evanescent  temple  of  our  transi- 
tory life  be  on  the  surface,  we  must  descend 
into  the  secret  vault  of  death  before  we  can 
find  that  sacred  deposit  of  truth  which  is 
to  adorn  our  second  temple  of  eternal  life. 
It  is  in  this  sense  of  an  entrance  through  the 
grave  into  eternal  life  that  we  are  to  view 
the  symbolism  of  the  secret  vault.  Like  every 
other  myth  and  allegory  of  Masonry,  the 
historical  relation  may  be  true  or  it  may  be 
false;  it  may  be  founded  on  fact  or  be  the 
invention  of  imagination;  the  lesson  is  still 
there,  and  the  symbolism  teaches  it  exclusive 
of  the  history. 


824 


V.  D.  S.  A. 


VEILS 


V.  D.  S.  A.  {V&ut  Dieu  Saint  Amour.) 
Four  words  supposed  to  be  repeated  by  the 
fraters  of  the  Temple  during  certain  pauses 
in  the  ceremonies.  P.  D.  E.  P.  refers  to  the 
motto  “Pro  Deo  et  Patria.” 

Veadar.  ("nxi.)  That  is,  the  second 
Adar.  A month  intercalated  by  the  Jews 
every  few  years  between  Adar  and  Nisan, 
so  as  to  reconcile  the  computation  by  solar 
and  lunar  time.  It  commences  sometimes 
in  February  and  sometimes  in  March. 

Yedanga.  (“Limb  of  the  Veda.”)  A 
collection  of  Sanskrit  works  on  the  grammar, 
lexicography,  chronology,  and  ritual  of  the 
Vedic  text.  They  are  older  than  the  Upani- 
shads,  and  are  placed  among  the  Great 
Shasters,  though  not  among  the  Sruti. 

Vedas.  The  most  ancient  of  the  religious 
writings  of  the  Indian  Aryans,  and  now 
constituting  the  sacred  canon  of  the  Hindus, 
being  to  them  what  the  Bible  is  to  the  Chris- 
tians, or  the  Koran  to  the  Mohammedans. 
The  word  Veda  denotes  in  Sanskrit,  the 
language  in  which  these  books  are  written, 
wisdom  or  knowledge,  and  comes  from  the 
verb  Veda,  which,  like  the  Greek  OUa,  signi- 
fies “I  know.”  The  German  weiss  and  the 
English  wit  came  from  the  same  root.  There 
are  four  collections,  each  of  which  is  called 
a^  Veda,  namely,  the  Rig-Veda,  the  Yazur- 
Veda,  the  Sama-Veda,  and  the  Atharva- 
Veda;  but  the  first  only  is  the  real  Veda,  the 
others  being  but  commentaries  on  it,  as  the 
Talmud  is  upon  the  Old  Testament. 

The  Rig-Veda  is  divided  into  two  parts: 
the  Mantras  or  hymns,  which  are  all  metrical, 
and  the  Brahmanes,  which  are  in  prose,  and 
consist  of  ritualistic  directions  concerning  the 
employment  of  the  hymns,  and  the  method 
of  sacrifice.  The  other  Vedas  consist  also  of 
hymns  and  prayers;  but  they  are  borrowed, 
for  the  most  part,  from  the  Rig-Veda. 

The  Vedas,  then,  are  the  Hindu  canon  of 
Scripture — his  book  of  the  law;  and  to 
the  Hindu  Mason  they  are  his  trestle-board, 
just  as  the  Bible  is  to  the  Christian  Mason. 

The  religion  of  the  Vedas  is  apparently 
an  adoration  of  the  visible  powers  of  nature, 
such  as  the  sun,  the  sky,  the  dawn,  and  the 
fire,  and,  in  general,  the  eternal  powers  of 
light.  The  supreme  divinity  was  the  sky, 
called  Varuna,  whence  the  Greeks  got  their 
Ouranas;  and  next  was  the  sun,  called 
sometimes  Savitar,  the  progenitor,  and 
sometimes  Mitra,  the  loving  one,  whence 
the  Persian  Mithras.  Side  by  side  with 
these  was  Agni,  fire,  whence  the  Latin 
ignis,  who  was  the  divinity  coming  most 
directly  in  approximation  with  man  on 
earth,  and  soaring  upward  as  the  flame  to 
the  heavenly  gods.  But  in  this  nature- 
worship  the  Vedas  frequently  betray  an 
inward  spirit  groping  after  the  infinite  and 
the  eternal,  and  an  anxious  search  for  the 
Divine  name,  which  was  to  be  reverenced 
just  as  the  Hebrew  aspired  after  the  un- 
utterable Tetragrammaton.  Bunsen  (God  in 
History,  b.  hi.,  ch.  7)  calls  this  “the  desire — 
the  yearning  after  the  nameless  Deity,  who 


nowhere  manifests  himself  in  the  Indian 
pantheon  of  the  Vedas — the  voice  of  humanity 
groping  after  God.”  One  of  the  most  sub- 
lime of  the  Veda  hymns  {Rig-Veda,  b.  x. 
hymn  121)  ends  each  strophe  with  the  solemn 
question:  “Who  is  the  god  to  whom  we  shall 
offer  our  sacrifice?”  This  is  the  question 
which  every  religion  asks;  the  search  after 
the  AU-Father  is  the  labor  of  all  men  who  are 
seeking  Divine  truth  and  light.  The  Semitic, 
like  the  Aryan  poet  in  the  same  longing  spirit 
for  the  knowledge  of  God,  exclaims,  “Oh 
that  I knew  where  I might  find  him,  that  I 
might  come  even  to  his  seat.”  It  is  the  great 
object  of  all  Masonic  labor,  which  thus  shows 
its  true  religious  character  and  design. 

The  Vedas  have  not  exercised  any  direct 
influence  on  the  symbolism  of  Freemasonry. 
But,  as  the  oldest  Aryan  faith,  they  became 
infused  into  the  subsequent  religious  sys- 
tems of  the  race,  and  through  the  Zend- 
Avesta  of  the  Zoroastrians,  the  mysteries  of 
Mithras,  the  doctrines  of  the  Neo-platonists, 
and  the  school  of  Pythagoras,  mixed  with 
the  Semitic  doctrines  of  the  Bible  and  the 
Talmud,  they  have  cropped  out  in  the 
mysticism  of  the  Gnostics  and  the  secret 
societies  of  the  Middle  Ages,  and  have 
shown  some  of  their  spirit  in  the  religious 
philosophy  and  the  symbolism  of  Speculative 
Masonry.  To  the  Masonic  scholar,  the 
study  of  the  Vedic  hymns  is  therefore  inter- 
esting, and  not  altogether  fruitless  in  its 
results.  The  writings  of  Bunsen,  of  Muir, 
of  Cox,  and  especially  of  Max  MilUer,  will 
furnish  ample  materials  for  the  study. 

Vehm-gerieht.  See  Westphalia,  Secret 
Tribunals  of. 

Veils,  Grand  Masters  of  the.  Three 
officers  in  a Royal  Arch  Chapter  of  the  Amer- 
ican Rite,  whose  duty  it  is  to  protect  and  de- 
fend the  Veils  of  the  Tabernacle,  for  which 
purpose  they  are  presented  with  a sword. 
The  jewel  of  their  office  is  a sword  within  a 
triangle,  and  they  bear  each  a banner,  which  is 
respectively  blue,  purple,  and  scarlet.  The 
title  of  “Grand  Master”  appears  to  be  a mis- 
nomer. It  would  have  been  better  to  have 
styled  them  “Masters”  or  “Guardians.” 
In  the  English  system,  the  three  Sojourners 
act  in  this  capacity,  which  is  an  absurd  viola- 
tion of  all  the  facts  of  history,  and  completely 
changes  the  symbolism. 

Veils,  Symbolism  of  the.  Neither  the 
construction  nor  the  symbolism  of  the  veils 
in  the  Royal  Arch  tabernacle  is  derived  from 
that  of  the  Sinaitic.  In  the  Sinai  tic  taber- 
nacle there  were  no  veils  of  separation  be- 
tween the  different  parts,  except  tne  one  white 
one  that  hung  before  the  most  holy  place. 
The  decorations  of  the  tabernacle  were  cur- 
tains, like  modern  tapestry,  interwoven  with 
many  colors;  no  curtain  being  wholly  of  one 
color,  and  not  running  across  the  apartment, 
but  covering  its  sides  and  roof.  The  exterior 
form  of  the  Royal  Arch  tabernacle  was  taken 
from  that  of  Moses,  but  the  interior  decora- 
tion from  a passage  of  Josephus  not  properly 
understood. 


VEILS 


VENERABLE 


825 


Josephus  has  been  greatly  used  by  the  fabri- 
cators of  high  degrees  of  Masonry,  not  only 
for  their  ideas  of  symbolism,  but  for  the  sug- 
gestion of  their  legends.  In  the  Second  Book 
of  Chronicles  (iii.  14)  it  is  said  that  Solomon 
“made  the  veil  of  blue,  and  purple,  and  crim- 
son, and  fine  linen,  and  vTought  cherubims 
thereon.’’  This  description  evidently  alludes 
to  the  single  veil,  which,  hke  that  of  the  Si- 
naitic  tabernacle,  was  placed  before  the  en- 
trance of  the  holy  of  holies.  It  by  no  means 
resembles  the  four  separate  and  equidistant 
veils  of  the  Masonic  tabernacle. 

But  Josephus  had  said  {Antiq.,  1.  viii.,  c. 
iii.,  § 3)  that  the  king  “also  had  veils  of  blue, 
and  purple,  and  scarlet,  and  the  brightest  and 
softest  linen,  with  the  most  curious  flowers 
wrought  upon  them,  which  were  to  be  drawn 
before  these  doors.”  To  this  description — 
which  is  a very  inaccurate  one,  which  refers, 
too,  to  the  interior  of  the  first  Temple,  and 
not  to  the  supposed  tabernacle  subsequently 
erected  near  its  ruins,  and  which,  besides,  has 
no  Biblical  authority  for  its  support — we  must 
trace  the  ideas,  even  as  to  the  order  of  the 
veils,  which  the  inventors  of  the  Masonic  tab- 
ernacle adopted  in  their  construction  of  it. 
That  tabernacle  cannot  be  recognized  as  his- 
torically correct,  but  must  be  considered,  like 
the  three  doors  of  the  Temple  in  the  Symbolic 
degrees,  simply  as  a symbol.  But  this  does 
not  at  all  diminish  its  value. 

The  symbohsm  of  the  veils  must  be  consid- 
ered in  two  aspects:  first,  in  reference  to  the 
symbolism  of  the  veils  as  a whole,  and  next, 
as  to  the  symbolism  of  each  veil  separately. 

As  a whole,  the  four  veils,  constituting  four 
divisions  of  the  tabernacle,  present  obstacles 
to  the  neophyte  in  his  advance  to  the  most 
holy  place  where  the  Grand  Council  sits. 
Now  he  is  seeking  to  advance  to  that  sacred 
spot  that  he  may  there  receive  his  spiritual 
illumination,  and  be  invested  with  a knowl- 
edge of  the  true  Divine  name.  But  Mason- 
ically,  this  Divine  name  is  itseK  but  a sym- 
bol of  Truth,  the  object,  as  has  been  often 
said,  of  all  a Mason’s  search  and  labor.  The 
assage  through  the  veils  is,  therefore,  a sym- 
ol  of  the  trials  and  difficulties  that  are  en- 
countered and  must  be  overcome  in  the  search 
for  and  the  acquisition  of  Truth. 

This  is  the  general  symbolism;  but  we  lose 
sight  of  it,  in  a great  degree,  when  we  come  to 
the  interpretation  of  the  symbolism  of  each 
veil  independently  of  the  others,  for  this  prin- 
cipally symbohzes  the  various  virtues  and 
affections  that  should  characterize  the  Mason. 
Yet  the  two  symbohsms  are  really  connected, 
for  the  virtues  symboHzed  are  those  which 
should  distinguish  everyone  engaged  in  the 
Divine  search. 

The  symbohsm,  according  to  the  system 
adopted  in  the  American  Rite,  refers  to  the 
colors  of  the  veils  and  to  the  miraculous  signs 
of  Moses,  which  are  described  in  Exodus  as 
having  been  shown  by  him  to  prove  his  mission 
as  the  niessenger  of  Jehovah. 

Blue  is  a symbol  of  universal  friendship  and 
benevolence.  It  is  the  appropriate  color  of 


the  Symbohc  degrees,  the  possession  of  which 
is  the  first  step  in  the  progress  of  the  search 
for  truth  to  be  now  instituted.  The  Mosaic 
sign  of  the  serpent  was  the  symbol  among  the 
ancients  of  resurrection  to  fife,  because  the 
serpent,  by  casting  his  skin,  is  supposed  con- 
tinually to  renew  his  youth.  It  is  the  symbol 
here  of  the  loss  and  the  recovery  of  the  Word. 

Purple  is  a symbol  here  of  union,  and  refers 
to  the  intimate  connection  of  Ancient  Craft 
and  Royal  Arch  Masonry.  Hence  it  is  the 
appropriate  color  of  the  intermediate  degrees, 
which  must  be  passed  through  in  the  prosecu- 
tion of  the  search.  The  Mosaic  sign  refers 
to  the  restoration  of  the  leprous  hand  to  health. 
Here  a-gain,  in  this  representation  of  a dis- 
eased hmb  restored  to  health,  we  have  a repe- 
tition of  the  allusion  to  the  loss  and  the  recov- 
ery of  the  Word;  the  Word  itself  being  but  a 
symbol  of  Divine  truth,  the  search  for  which 
constitutes  the  whole  science  of  Freemasonry, 
and  the  symbohsm  of  which  pervades  the 
whole  system  of  initiation  from  the  first  to  the 
last  degree. 

Scarlet  is  a symbol  of  fervency  and  zeal, 
and  is  appropriated  to  the  Royal  Arch  Degree 
because  it  is  by  these  quahties  that  the  neo- 
phyte, now  so  far  advanced  in  his  progress, 
must  expect  to  be  successful  in  his  search. 
The  Mosaic  sign  of  changing  water  into  blood 
bears  the  same  symbohc  reference  to  a change 
for  the  better — from  a lower  to  a higher  state 
— from  the  elemental  water  in  which  there  is 
no  hfe  to  the  blood  which  is  the  life  itself — 
from  darkness  to  light.  The  progress  is  still 
onward  to  the  recovery  of  that  which  had 
been  lost,  but  which  is  yet  to  be  found. 

White  is  a symbol  of  purity,  and  is  peculiarly 
appropriate  to  remind  the  neophyte,  who  is 
now  almost  at  the  close  of  his  search,  that  it 
is  only  by  purity  of  hfe  that  he  can  expect  to 
be  found  worthy  of  the  reception  of  Divine 
truth.  “Blessed,”  says  the  Great  Teacher, 
“are  the  pure  in  heart,  for  they  shall  see 
God.”  The  Mosaic  signs  now  cease,  for 
they  have  taught  their  lesson;  and  the  as- 
pirant is  invested  with  the  Signet  of  Truth, 
to  assure  him  that,  having  endured  all  trials 
and  overcome  all  obstacles,  he  is  at  length  en- 
titled to  receive  the  reward  for  which  he  has 
been  seeking;  for  the  Signet  of  Zerubbabel  is 
a royal  signet,  which  confers  power  and  au- 
thority on  him  who  possesses  it. 

And  so  we  now  see  that  the  Symbolism  of 
the  Veils,  however  viewed,  whether  collec- 
tively or  separately,  represents  the  laborious, 
but  at  last  successful,  search  for  Divine  truth. 

Venerable.  The  title  of  a Worshipful  Mas- 
ter in  a French  Lodge. 

Venerable  Grand  Master  of  all  Sym- 
bolic Lodges.  The  Twentieth  Degree  of  the 
Ancient  and  Accepted  Scottish  Rite.  (See 
Grand  Master  of  all  Symbolic  Lodges.)  The 
Dictionnaire  Magonnique  says  that  this  degree 
was  formerly  conferred  on  those  brethren  in 
France  who,  in  receiving  it,  obtained  the  right 
to  organize  Lodges,  and  to  act  as  Masters  or 
Venerables  for  fife,  an  abuse  that  was  sub- 
sequently abolished  by  the  Grand  Orient. 


826 


VENERABLE 


VERMONT 


Bagon  and  Vassal  both  make  the  same  state- 
ment. It  may  be  true,  but  they  furnish  no 
documentary  evidence  of  the  fact. 

Venerable,  Perfect.  {Venerable  Parfait.) 
A degree  in  the  collection  of  Viany. 

Venezuela.  Freemasonry  first  penetrated 
into  Venezuela  in  the  beginning  of  the  present 
century,  when  a Lodge  was  instituted  by  the 
Grand  Orient  of  Spain.  Several  other  Lodges 
were  subsequently  estabhshed  by  the  same 
authority.  In  1825,  Cerneau,  the  head  of  the 
irregular  Supreme  Council  at  New  York,  es- 
tabhshed in  Caracas  a Grand  Lodge  and  Su- 
preme Council  of  the  Scottish  Rite.  In  1827, 
the  Liberator,  Simon  Bohvar,  having  by  his 
decree  prohibited  all  secret  societies,  the  Ma- 
sonic Lodges,  with  the  exception  of  the  one  at 
Porto  Cabello,  suspended  their  labors.  In 
1830,  Venezuela  having  become  independent 
by  the  division  of  the  Colombian  Repubhc, 
several  brethren  obtained  from  some  of  the 
dignitaries  of  the  extinct  Grand  Lodge,  in  their 
capacity  as  Sovereign  Inspectors-General  of 
the  Thirty-third  Degree,  a temporary  Dispen- 
sation to  hold  a Lodge  for  one  year,  in  the  ex- 
pectation that  they  would,  in  the  course  of 
that  time,  be  enabled  to  obtain  a Charter 
from  some  foreign  Grand  Lodge.  But  their 
efforts,  in  consequence  of  irregularities,  were 
unsuccessful,  and  the  Lodge  was  suspended. 
For  eight  years.  Freemasonry  in^  Venezuela 
was  in  a dormant  condition.  But  in  1838  the 
Masonic  spirit  was  revived,  the  Lodge  just  re- 
ferred to  renewed  its  labors,  the  old  Lodges 
were  resuscitated,  and  the  National  Grand 
Lodge  of  Venezuela  was  constituted,  whether 
regularly  or  not,  it  is  impossible  at  this  time, 
with  the  insufficient  light  before  us,  to  deter- 
mine. It  was,  however,  recognized  by  several 
foreign  bodies.  The  Grand  Lodge  thus  es- 
tablished, issued  Charters  to  all  the  old 
Lodges,  and  erected  new  ones.  In  conjunc- 
tion with  the  Inspectors-General,  it  estab- 
lished a supreme  legislative  body,  under  the 
name  of  the  Grand  Orient,  and  also  con- 
stituted a Grand  Lodge,  which  continued  to 
exist,  with  only  a few  changes,  made  in  1852, 
until  the  present  Grand  Lodge  and  Supreme 
Council  were  established,  January  12,  1865. 
There  are  at  present  in  Venezuela  a Grand 
Lodge,  which  now  has  thirty-five  Lodges 
under  its  obedience, and  a Supreme  Council  of 
the  Scottish  Rite. 

Vengeance.  A word  used  in  the  high  de- 
grees. Barruel,  Robison,  and  the  other  de- 
tractors of  Freemasonry,  have  sought  to  find 
in  this  word  a proof  of  the  vindictive  charac- 
ter of  the  Institution.  “ In  the  degree  of  Ka- 
dosh,”  says  Barruel  {Memoires,  ii.,  310),  ‘‘the 
assassin  of  Adoniram  becomes  the  king,  who 
must  be  slain  to  avenge  the  Grand  Master 
Molay  and  the  Order  of  Masons,  who  are  the 
successors  of  the  Templars.” 

No  calumny  was  ever  fabricated  with  so 
little  pretension  to  truth  for  its  foundation. 
The  reference  is  altogether  historical;  it  is 
the  record  of  the  punishment  which  followed 
a crime,  not  an  incentive  to  revenge. 

The  word  nekam  is  used  in  Masonry  in  pre- 


cisely the  same  sense  in  which  it  is  employed 
by  the  prophet  Jeremiah  (50.  15)  when  he 
speaks  of  nikemat  Jehovah^  “the  vengeance 
of  the  Lord” — the  punishment  which  God 
will  inflict  on  evil-doers.  The  word  is  used 
symbolically  to  express  the  universally  rec- 
ognized doctrine  that  crime  will  inevitably 
be  followed  by  its  penal  consequences.  It  is 
the  dogma  of  aU  true  religions;  for  if  virtue 
and  vice  entailed  the  same  result,  there  would  , 
be  no  incentive  to  the  one  and  no  restraint! 
from  the  other. 

Verger.  An  officer  in  a Council  of  Knights 
of  the  Holy  Sepulcher,  whose  duties  are  sim- 
ilar to  those  of  a Senior  Deacon  in  a Symbolio 
Lodge. 

Veritas.  Signifying  “truth,”  a significant 
word  in  Templar  Masonry.  (See  Truth.) 

Vermont.  Freemasonry  waa  introduced 
into  the  State  of  Vermont  in  1781,  in  which 
year  the  Grand  Lodge  of  Massachusetts 
granted  a Charter  for  the  establishment  of  a 
Lodge  at  Cornish.  This  town  having  soon 
afterward  been  claimed  by  New  Hampshire, 
the  Lodge  removed  to  Windsor,  on  the  oppo- 
site side  of  the  river.  In  1785,  the  Grand 
Lodge  of  Massachusetts  chartered  another 
Lodge  at  the  town  of  Manchester.  A Grand 
Lodge  was  organized  October  13,  1794,  at 
Manchester,  by  a convention  of  the  five  Lodges 
then  existing  in  the  State. 

In  no  State  of  the  Union  did  the  anti- 
Masonic  party,  as  a political  power,  exercise 
so  much  influence  as  it  did  in  Vermont.  The 
Grand  Lodge  was,  under  the  pressure  of  perse- 
cution, compelled  to  suspend  its  labors  in 
1833.  All  the  Lodges  under  its  jurisdiction 
surrendered  their  Charters,  and  Masonry  for 
fifteen  years  had  no  active  existence  in  that 
State.  The  Grand  Lodge,  however,  did  not 
dissolve,  but  continued  its  legal  life  by  regu- 
lar, although  private,  communications  of  the 
officers,  and  by  adjournments,  until  the  year 
1846,  when  it  resumed  vigor,  Bro.  Nathan  B. 
Haswell,  who  was  the  Grand  Master  at  the 
time  of  the  suspension,  having  taken  the  chair 
at  the  resumed  communication  in  January, 
1846.  The  regularity  of  this  resumption,  al- 
though at  first  denied  by  the  Grand  Lodge  of 
New  York,  was  generally  admitted  by  aU  the 
Grand  Lodges  of  the  United  States,  with  a 
welcome  to  which  the  devotion  ana  steady 
perseverance  of  the  Masons  of  Vermont  had 
justly  entitled  them. 

The  Grand  Chapter  was  organized  Decem- 
ber 20,  1804,  Jonathan  Wells  being  elected 
first  Grand  High  Priest.  It  shared  the  des- 
tinies of  the  Grand  Lodge  during  the  period 
of  persecution,  but  was  reorganized  July  18, 
1849,  under  a commission  from  Joseph  K. 
Stapleton,  Deputy  General  Grand  High 
Priest  of  the  United  States. 

The  Grand  Council  of  Royal  and  Select 
Masters  was  organized  August  19,  1854,  by  a 
Convention  of  four  Councils  held  at  Vergennes, 
and  Nathan  B.  Haswell  was  elected  Grand 
Master. 

The  Grand  Encampment  (now  the  Grand 
Commandery)  was  originally  organized  in 


VERNHES 


VEXILLUM 


827 


1825.  It  subsequently  became  dormant. 
In  1850,  the  Grand  Encampment  was  revived; 
but  it  appearing  that  the  revival  was  attended 
by  irregularities,  and  in  violation  of  the  Grand 
Constitution  of  the  Grand  Encampment  of 
the  United  States,  the  members  dissolved  the 
body,  and  the  Deputy  Grand  Master,  William 
H.  Ellis,  having,  in  December,  1850,  issued  a 
commission  to  three  subordinate  Encamp- 
ments to  organize  a Grand  Encampment,  that 
body  was  formed  January  14,  1852. 

Vernhes,  J.  F.  A French  Htterateur  and 
Masonic  writer,  who  was  in  1821  the  Vener- 
able of  the  Lodge  la  Parfaite  Humanity  at 
Montpellier.  He  wrote  an  Essai  sur  V His- 
toire  de  la  Franceh-Magonnerie,  depuis  son 
itablissement  jusq^d,  nos  jours,  Paris,  1813;  and 
Le  Parfait  Magon  ou  Repertoire  complet  de  la 
Magonnerie  Symbolique.  This  work  was  pub- 
lished at  Montpellier,  in  1820,  in  six  numbers, 
of  which  the  sixth  was  republished  the  next 
year,  with  the  title  of  Apologie  des  Magons. 
It  contained  a calm  and  rational  refutation 
of  several  works  which  had  been  written 
against  Freemasonry.  Vernhes  became  an 
active  disciple  of  the  Rite  of  Mizraim,  and 
published  in  1822,  at  Paris,  a defense  of  it  and 
an  examination  of  t^e  various  Rites  then  prac- 
tised in  France. 

Vertot  d*Auboeuf,  Ren^-Aubert  de. 

The  Abb6  Vertot  was  bora  at  the  Chateau  de 
Bennelot,  in  Normandy,  in  1665.  In  1715  the 
Grand  Master  of  the  Knights  of  Malta  ap- 
pointed him  the  historiographer  of  that  Order, 
and  provided  him  with  the  Commandery  of 
Santenay.  Vertot  discharged  the  duties  of 
his  oflSce  by  writing  his  well-known  work  en- 
titled History  of  the  Knights  Hospitalers  of 
St.  John  of  Jerusalem,  afterwards  Knights  of 
Rhodes,  and  now  Knights  of  Malta,  which  was 
published  at  Paris,  in  1726,  in  four  volumes. 
It  has  since  passed  through  a great  number  of 
editions,  and  been  translated  into  many  lan- 
guages. Of  this  work,  to  which  the  Abb4 
principally  owes  his  fame,  although  he  was  also 
the  author  of  many  other  histories,  French 
critics  complain  that  the  style  is  languishing, 
and  less  pure  and  natural  than  that  of  his 
other  writings.  Notwithstanding  that  it  has 
been  the  basis  of  almost  all  subsequent  his- 
tories of  the  Order,  the  judgment  of  the  lit- 
erary world  is,  that  it  needs  exactitude  in  many 
of  its  details,  and  is  too  much 
influenced  by  the  personal  prej- 
udices of  the  author.  TheAbb6 
Vertot  died  in  1735. 

Vesica  Plscls.  The  fish  was 
among  primitive  Christians  a 
symbol  of  Jesus.  (See  Fish.) 
The  vesica  piscis,  signifying  liter- 
ally the  air-bladder  of  a fish,  but, 
as  some  suppose,  being  the  rough 
outline  of  a fish,  was  adopted  as 
an  abbreviated  form  of  that  sym- 
bol. In  some  old  manuscripts  it 
is  used  as  a representation  of  the 
lateral  wound  of  our  Lord.  As 
a symbol,  it  was  frequently  employed  as  a 
church  decoration  by  the  Freemasons  of  the 


Middle  Ages.  The  seals  of  all  colleges,  ab- 
beys, and  other  religious  communities,  as  well 
as  of  ecclesiastical  persons,  were  invariably 
made  of  this  shape.  Hence,  in  reference  to 
the  religious  character  of  the  Institution,  it 
has  been  suggested  that  the  seals  of  Masonic 
Lodges  should  also  have  that  form,  instead  of 
the  circular  one  now  used. 

Vessels  of  Gold  and  Silver,  for  the  service 
of  the  First  Temple,  were  almost  numberless, 
acording  to  Josepnus;  thus: 


Gold. 

Silver. 

Vessels  of  gold  . . 

. . 20,000 

40,000 

Candlesticl^  . 

. . 4,000 

8,000 

Wine  cups 

. . 80,000 

Goblets 

. . 10,000 

20,000 

Measures  . 

. . 20,000 

40,000 

Dishes  .... 

. . 80,000 

160,000 

Censers  .... 

. . 20,000 

50,000 

234,000 

318,000 

Vestments  for  the  priests  , . . 21,000 

Musical  instruments 600,000 

Stoles  of  silver  for  the  Levites  . . 200,000 


The  vessels  and  vestments  were  always  pro- 
tected by  a hierophylax  or  guardian. 

Veterans.  Associations  of  Masons  “who, 
as  such,  have  borne  the  burden  and  heat  of 
the  day”  for  at  least  21  years’  active  service 
— in  the  State  of  Connecticut,  30  years.  A 
number  of  these  societies  exist  in  the  United 
States,  their  objects  being  largely  of  a social 
nature,  to  set  an  example  to  the  younger 
Masons,  and  to  keep  a watchful  eye  on  the 
comfort  of  those  whose  years  are  Decoming 
numbered.  The  assemblies  are  stated  or 
casual,  but  in  all  cases  annual  for  a Table 
Lodge.  These  associations  perpetuate  friend- 
ship, cultivate  the  social  virtues,  and  collate 
and  preserve  the  history  and  biography  of 
their  members. 

Vexillum  Belli.  A war-flag.  In  classical 
Latin,  Vexillum  meant  a flag  consisting  of  a 
piece  of  cloth  fixed  on  a 
frame  or  cross-tree,  as 
contradistinguished  from 
a signum,  or  standard, 
which  was  simply  a pole 
with  the  image  of  an 
eagle,  horse,  or  some 
other  device  on  the  top.  Among  the.  pre- 
tended relics  of  the  Order  of  the  Temple  is 
one  called  “le  drapeau  de  guerre,  eu  laine 
blanche,  h.  quatre  raies  noires”;  i.  e.,  the 
standard  of  war,  of  white  linen,  with  four 
black  rays;  and  in  the  statutes 
of  the  Order,  the  Vexillum  Belli 
is  described  as  being  “albo  ni^o- 
que  palatum,”  or  pales  of  white 
and  black,  which  is  the  same 
thing  couched  in  the  technical 
language  of  heraldry.  This  is 
incorrect.  The  only  war-flag  of 
the  ancient  Knights  Teniplar 
was  the  Beauseant.  Addison, 
on  the  title-page  of  his  Temple  Church,  gives 
what  he  calls  “the  war-banner  of  the  Order 


828 


VIANY 


VIRGINIA 


of  the  Temple,”  and  which  is,  as  in  the  mar- 
gin, the  Beauseant,  bearing  in  the  center  the 
blood-red  Templar  cross.  Some  of  the  Ma- 
sonic Templars,  those  of  Scotland,  for  ex- 
ample, have  both  a Beaucenifer  or  Beauseant 
bearer,  and  a bearer  of  the  Vexillum  Belli. 
The  difference  would  appear  to  be  that  the 
Beauseant  is  the  plain  white  and  black  flag, 
and  the  Vexillum  Belli  is  the  same  flag  charged 
with  the  red  cross. 

Viany,  Auguste  de.  A Masonic  writer  of 
Tuscany,  and  one  of  the  founders  there  of  the 
Philosophic  Scottish  Rite.  He  was  the  au- 
thor of  many  discourses,  dissertations,  and  di- 
dactic essays  on  Masonic  subjects.  He  is, 
however,  best  known  as  the  collector  of  a 
large  number  of  manuscript  degrees  and  ca- 
hiers  or  rituals,  several  of  which  have  been 
referred  to  in  this  work. 

Viceroy  Eusebius.  The  name  of  the  sec- 
ond officer  in  the  Conclave  of  the  Red  Cross 
of  Rome  and  Constantine. 

Yielle-Bru,  Rite  of.  In  1748,  the  year 
after  the  alleged  creation  of  the  Chapter  of 
Arras  by  the  Young  Pretender,  Charles  Ed- 
ward, a new  Rite,  in  favor  of  the  cause  of  the 
Stuarts,  was  estabhshed  at  Toulouse  by,  as  it 
is  said.  Sir  Samuel  Lockhart,  one  of  the  aides- 
de-camp  of  the  Prince.  It  was  called  the  Rite 
of  Vielle-Bru,  or  Faithful  Scottish  Masons. 
It  consisted  of  nine  degrees,  divided  into  three 
chapters  as  follows:  First  Chapter,  1,  2,  3. 
The  Symbolic  degrees;  4.  Secret  Master. 
Second  Chapter,  5,  6,  7,  8.  Four  6lu  degrees, 
based  on  the  Templar  system.  Third  Chapter, 
9.  Scientific  Masonry.  The  head  of  the  Rite 
was  a Council  of  Menatzchim.  In  1804  the 
Rite  was  refused  a recognition  by  the  Grand 
Orient  of  France,  because  it  presented  no 
moral  or  scientific  object,  and  because  the 
Charter  which  it  claimed  to  have  from  Prince 
Charles  Edward  was  not  proved  to  be  authen- 
tic. It  continued  to  exist  in  the  south  of 
France  until  the  year  1812,  when,  being  again 
rejected  by  the  Grand  Orient,  it  fell  into  decay. 

Vlllars,  Abbe  Montfau^on  de.  He  was 
born  in  Languedoc  in  1653,  and  was  shot  by 
one  of  his  relatives,  on  the  high  road  between 
Lyons  and  Paris,  in  1675.  The  Abb6  Villars 
is  celebrated  as  the  author  of  The  Count  de 
Gabalis,  or  Conversations  on  the  Secret  Sciences, 
published  in  2 vols.,  at  Paris,  in  1670.  In  this 
work  the  author’s  design  was,  under  the  form 
of  a romance,  to  unveil  some  of  the  Kabba- 
listic  mysteries  of  Rosicrucianism.  It  has 
passed  through  many  editions,  and  has  been 
translated  into  English  as  weU  as  into  other 
languages. 

Vlncere  aut  Mori.  French,  Vaincre  ou 
Mourir,  to  conquer  or  to  die.  The  motto  of 
the  degree  of  Perfect  Elect  Mason,  the  first 
of  the  elus  according  to  the  Clermont  or  Tem- 
plar system  of  Masonry. 

Vinton,  David.  A distinguished  lecturer 
on  Masonry,  and  teacher  of  the  ritual  in  the 
first  quarter  of  the  present  century.  His  field 
of  labors  was  principally  confined  to  the 
Southern  States,  and  he  taught  his  system  for 
some  time  with  great  success  in  North  and 


South  Carolina.  There  were,  however,  stains 
upon  his  character,  and  he  was  eventually  ex- 
elled  by  the  Grand  Lodge  of  the  former 
tate.  He  died  at  Shakertown,  Kentucky,  in 
July,  1833.  Vinton  published  at  Dedham, 
Massachusetts,  in  1816,  a volume,  containing 
Selections  of  Masonic,  Sentimental,  and  Hu- 
morous songs,  under  the  title  of  The  Masonic 
Minstrel.  Of  this  rather  trifling  work  no  less 
than  twelve  thousand  copies  were  sold  by  sub- 
scription. To  Vinton’s  poetic  genius  we  are 
indebted  for  that  beautiful  dirge  commenc- 
ing, “Solemn  strikes  the  funeral  chime,’^ 
which  has  now  become  in  almost  all  the  Lodges 
of  the  United  States_  a part  of  the  ritualistic 
ceremonies  of  the  Third  Degree,  and  has  been 
sung  over  the  graves  of  thousands  of  departed 
brethren.  This  contribution  should  preserve 
the  memory  of  Vinton  among  the  Craft,  and 
in  some  measure  atone  for  his  faults,  whatever 
they  may  have  been. 

Violet.  This  is  not  a Masonic  color,  except 
in  some  of  the  high  degrees  of  the  Scottish 
Rite,  where  it  is  a symbol  of  mourning,  and 
thus  becomes  one  of  the  decorations  of  a 
Sorrow  Lodge.  Portal  {Coleurs  Symboliques, 
p.  236)  says  that  this  color  was  adopted 
for  mourning  by  persons  of  high  rank.  And 
Campini  (Vetera  Monumenta)  states  that 
violet  was  the  mark  of  grief,  especially  among 
kings  and  cardinals.  In  Christian  art,  the 
Savior  is  clothed  in  a purple  robe  during 
his  passion;  and  it  is  the  color  appropriated, 
says  Court  de  Gebelin  (Monde  prim.,  viii., 
201),  to  martyrs,  because,  like  their  Divine 
Master,  they  undergo  the  punishment  of  the 
passion.  Prevost  (Hist,  des  Voyages,  vi.,  152) 
says  that  in  China  violet  is  the  color  of 
mourning.  Among  that  people  blue  is 
appropriated  to  the  dead  and  red  to  the 
living,  because  with  them  red  represents  the 
vital  heat,  and  blue,  immortality;  and  hence, 
says  Portal,  violet,  which  is  made  by  an 
equal  admMure  of  blue  and  red,  is  a symbol 
of  the  resurrection  to  eternal  life.  Such  an 
idea  is  peculiarly  appropriate  to  the  use  of 
violet  in  the  high  degrees  of  Masonry  as  a 
symbol  of  mourning.  It  would  be  equally 
appropriate  in  the  primary  degrees,  for 
everywhere  in  Masonry  we  are  taught  to 
mourn  not  as  those  who  have  no  hope. 
Our  grief  for  the  dead  is  that  of  those  who 
believe  in  the  immortal  life.  The  red  sym- 
bol of  life  is  tinged  with  the  blue  of  immor- 
tality, and  thus  we  would  wear  the  violet 
as  our  mourning  to  declare  our  trust  in  the 
resurrection. 

Virginia.  There  is  much  obscurity  about 
the  early  history  of  Freemasonry  in  this 
State.  The  first  chartered  Lodge  appears 
to  have  been  the  “St.  John’s  Lodge”  at 
Norfolk,  which  received  its  Warrant  in  1741 
from  the  Grand  Lodge  of  Scotland.  December 
22,  1753,  the  “Royal  Exchange  Lodge” 
at  Norfolk  was  chartered  by  the  Atholl  or 
Ancient  York  Lodge.  But  between  1741 
and  1758  the  Lodge  of  Fredericksburg  had 
sprung  into  existence,  for  its  records  show 
that  General  Washington  was  there  initiated 


VIRGINIA 


VISIBLE 


829 


November  4,  1752.  This  Lodge  was  char- 
tered by  the  Grand  Lodge  of  Massachusetts 
on  July  21,  1758,  but  had  been  acting  under 
Dispensation  for  several  years  before.  In 
1777  there  were  ten  Lodges  in  Virginia, 
namely,  two  at  Norfolk  and  one  at  each  of 
the  following  places:  Port  Royal,  Fred- 
ericksburg, Hampton,  Williamsburg,  Glouces- 
ter, Cabin  Point,  Petersburg  and  York- 
town.  On  the  6th  of  May  in  that  year, 
deputies  from  five  of  these  Lodges  met  in 
convention  at  Williamsburg,  “for  the  pur- 
pose of  choosing  a Grand  Master  for  Virginia.” 
So  says  the  record  as  contained  in  Dove’s 
Text-Book.  The  convention,  however,  ad- 
journed to  June  23d,  after  stating  its  reasons 
for  the  election  of  such  an  officer.  On  that 
day  it  met,  but  again  adjourned.  Finally, 
it  met  on  October  13,  1778.  The  record 
calls  it  “a  Convention  of  the  Craft”;  but  it 
assumed  the  form  of  a Lodge,  and  the  Master 
and  Wardens  of  Williamsburg  Lodge  pre- 
sided. Only  four  Lodges  were  represented, 
namely,  Williamsburg,  Blandford,  Botetourt, 
and  Cabin  Point.  The  modern  forms  of  Ma- 
sonic conventions  are  not  found  in  the  pro- 
ceedings of  this  convention.  Nothing  is 
said  of  the  formation  of  a Grand  Lodge, 
but  the  following  resolution  was  adopted: 

“It  is  the  opinion  of  this  Convention, 
that  it  is  agreeable  to  the  Constitutions  of 
Masonry  that  all  the  regular  chartered 
Lodges  within  this  State  should  be  subject 
to  the  Grand  Master  of  the  said  State.” 

Accordingly,  John  Blair,  Past  Master  of 
the  Williamsburg  Lodge,  was  nominated 
and  unanimously  elected,  and  on  the  same 
day  he  was  installed,  by  the  Master  of  Will- 
iamsburg Lodge,  as  “Grand  Master  of  Free 
and  Accepted  Masons  of  the  State  of  Vir- 
ginia.” All  this  was  done,  if  we  may  trust 
the  record,  in  Williamsburg  Lodge,  the 
Master  thereof  presiding,  who  afterward 
closed  the  Lodge  without  any  reference  to 
the  organization  of  a Grand  Lodge.  We 
may,  however,  imply  that  such  a body  was 
then  formed,  for  Dove — without,  however, 
giving  any  account  of  the  proceedings  in 
the  interval,  when  there  might  or  might  not 
have  been  quarterly  or  annual  communica- 
tions— says  that  a Grand  Lodge  was  held 
in  the  city  of  Richmond,  October  4,  1784, 
when  Grand  Master  Blair  having  resigned 
the  chair,  James  Mercer  was  elected  Grand 
Master.  Dove  dates  the  organization  of  the 
Grand  Lodge  October  13,  1778. 

Royal  Arch  Masonry  was  introduced 
into  Virginia,  it  is  said,  by  Joseph  Myers, 
who  was  acting  under  his  authority  as  a 
Deputy  Inspector  of  the  Scottish  Rite.  The 
Grand  Chapter  was  organized  at  Norfolk, 
May  1,  1808.  It  has  never  recognized  the 
authority  of  the  General  Grand  Chapter.  ^ 

The  Cryptic  degrees  are  conferred  in 
Virginia  in  the  Chapters  preparatory  to  the 
Royal  Arch.  There  are  therefore  no  Councils 
of  Royal  and  Select  Masters  in  the  State. 

The  register,  or  roll  published  in  the  Pro- 
ceedings of  the  Grand  Encampment  of  the 


United  States  for  1871  (p.  27),  states  that 
the  Grand  Commandery  of  Virginia  was 
organized  November  27,  1823.  But  from 
a report  of  the  committee  of  the  Grand 
Encampment,  made  September  17,  1847, 
we  learn  the  following  facts.  In  1824  there 
existed  three  subordinate  Encampments  in 
Virginia,  which  about  the  year  1826  formed 
a Grand  Encampment,  that  was  represented 
that  year  in  the  General  Grand  Encamp- 
ment. It  is  supposed  that  this  body  ceased 
to  exist  soon  after  its  organization,  and  a 
Charter  was  granted,  by  the  General  Grand 
Encampnient,  for  an  Encampment  to  meet 
at  Wheehng.  On  December  11,  1845,  dele- 
gates from  various  Encampments  in  Vir- 
ginia met  at  Richmond  and  organized  a new 
Gra^d  Encampment  which  they  declared  to 
be  independent  of  the  General  Grand  En- 
campment. At  the  session  of  the  latter 
body  in  1847,  it  declared  this  new  Grand 
Encampment  to  be  “irregular  and  unau- 
thorized,” and  it  refused  to  recognize  it  or 
its  subordinates.  Wheeling  Encampment, 
however,  was  acknowledged  to  be  a lawful 
body,  as  it  had  not  given  its  adhesion  to  the 
irregular  Grand  Encampment.  In  Janu- 
ary, 1851,  the  Grand  Encampment  of  Vir- 
ginia receded  from  its  position  of  independ- 
ence, and  was  recognized  by  the  General 
Grand  Encampment  as  one  of  its  constituents. 
It  so  remained  until  1861,  when  the  Grand 
Commandery  (the  title  which  had  been 
adopted  in  1859)  seceded  from  the  Grand 
Encampment  in  consequence  of  the  Civil  War. 
It,  however,  returned  to  its  allegiance  in  1865, 
and  has  ever  since  remained  a regular  portion 
of  the  Templar  Order  of  the  United  States. 

Virgin,  Weeping.  See  Weeping  Virgin. 

“Vlrtute  et  Silentlo”  and  “Gloria  in 
Excelsis  Deo  ” are  significant  mottoes  of  the 
Royal  Order  of  Scotland. 

Vishnu.  See  Puranas. 

Visible  Masonry.  In  a circular  published 
March  18,  1775,  by  the  Grand  Orient  of 
France,  reference  is  made  to  two  divisions  of 
the  Order,  namely.  Visible  and  Invisible  Ma- 
sonry. Did  we  not  know  something  of  the 
Masonic  contentions  then  existing  in  France 
between  the  Lodges  and  the  supreme  author- 
ity, we  should  hardly  comprehend  the  meaning 
intended  to  be  conveyed  by  these  words.  By 
“Invisible  Masonry”  they  denoted  that  body 
of  intelligent  and  virtuous  Masons  who,  irre- 
spective of  any  connection  with  dogmatic  au- 
thorities, constituted  “a  Mysterious  and  In- 
visible Society  of  the  True  Sons  of  Light,” 
who,  scattered  over  the  two  hemispheres,  were 
engaged,  with  one  heart  and  soul,  in  doing 
everything  for  the  glory  of  the  Great  Archi- 
tect and  the  good  of  their  fellow-men.  By 
“Visible  Masonry”  they  meant  the  congre- 
gation of  Masons  into  Lodges,  which  were 
often  affected  by  the  contagious  vices  of  the 
age  in  which  they  lived.  The  former  is  per- 
fect; the  latter  continually  needs  purification. 
The  words  were  originally  invented  to  effect 
a particular  purpose,  and  to  bring  the  recu- 
sant Lodges  of  France  into  their  obedience. 


830 


VISITATION 


VISIT 


But  they  might  be  advantageously  preserved, 
in  the  technical  language  of  Masonry,  for  a 
more  general  and  permanent  object.  Invis- 
ible Masonry  v/ould  then  indicate  the  ab- 
stract spirit  of  Masonry  as  it  has  always  ex- 
isted, while  Visible  Masonry  would  refer  to 
the  concrete  form  which  it  assumes  in  Lodge 
and  Chapter  organizations,  and  in  different 
Rites  and  systems.  The  latter  would  be  like 
the  material  church,  or  church  militant;  the 
former  like  the  spiritual  church,  or  church  tri- 
umphant. Such  terms  might  be  found  con- 
venient to  Masonic  scholars  and  writers. 

Visitation,  Grand.  The  visit  of  a Grand 
Master,  accompanied  by  his  Grand  Officers,  to 
a subordinate  Lodge,  to  inspect  its  condition, 
is  called  a Grand  Visitation.  There  is  no  allu- 
sion to  anything  of  the  kind  in  the  Old  Consti- 
tutions, because  there  was  no  organization  of 
the  Order  before  the  eighteenth  century  that 
made  such  an  inspection  necessary.  But  im- 
mediately after  the  revival  in  1717,  it  was 
found  expedient,  in  consequence  of  the  growth 
of  Lodges  in  London,  to  provide  for  some  form 
of  visitation  and  inspection.  So,  in  the  very 
first  of  the  Thirty-nine  General  Regulations, 
adopted  in  1721,  it  is  declared  that  “ the  Grand 
Master  or  his  Deputy  hath  authority  and  right 
not  only  to  be  present  in  any  true  Lodge,  but 
also  to  preside  wherever  he  is,  with  the  Master 
of  the  Lodge  on  his  left  hand,  and  to  order  his 
Grand  Wardens  to  attend  him,  who  are  not  to 
act  in  any  particular  Lodges  as  Wardens,  but 
in  his  presence  and  at  his  command;  because 
there  the  Grand  Master  may  command  the 
Wardens  of  that  Lodge,  or  any  other  brethren 
he  pleaseth,  to  attend  and  act  as  his  Wardens 
pro  tempore.”  {Constitutions y 1723,  p.  58.) 

In  compliance  with  this  old  regulation, 
whenever  the  Grand  Master,  accompanied  by 
his  Wardens  and  other  officers,  visits  a Lodge 
in  his  jurisdiction,  for  the  purpose  of  inspect- 
ing its  condition,  the  Master  and  officers  of  the 
Lodge  thus  visited  surrender  tJieir  seats  to  the 
Grand  Master  and  the  Grand  Officers. 

Grand  Visitations  are  among  the  oldest 
usages  of  Freemasonry  since  the  revival 
period.  In  America  they  are  not  now  so  fre- 
quently practised,  in  consequence  of  the  ex- 
tensive territory  over  which  the  Lodges  are 
scattered,  and  the  difficulty  of  collecting  at 
one  point  all  the  Grand  Officers,  many  of 
whom  generally  reside  at  great  distances  apart. 
Still,  where  it  can  be  done,  the  practise  of 
Grand  Visitations  should  never  be  neglected. 

The  power  of  visitation  for  inspection  is 
confined  to  the  Grand  and  Deputy  Grand 
Master.  The  Grand  Wardens  possess  no 
such  prerogative.  The  Master  must  always 
tender  the  gavel  and  the  chair  to  the  Grand  or 
Deputy  Grand  Master  when  either  of  them  in- 
formally visits  a Lodge;  for  the  Grand  Master 
and,  in  his  absence,  the  Deputy  have  the  right 
to  preside  in  all  Lodges  where  they  may  be 
present.  But  this  privilege  does  not  extend 
to  the  Grand  Wardens. 

Visiting  Brethren.  Every  brother  from 
abroad,  or  from  any  other  Lodge,  when  he 
visits  a Lodge,  must  be  received  with  welcome 


and  treated  with  hospitality.  He  must  be 
clothed,  that  is  to  say,  furnished  with  an 
apron,  and,  if  the  Lodge  uses  them  (as  every 
Lodge  should),  with  gloves,  and,  if  a Past 
Master,  with  the  jewel  of  his  rank.  He  must 
be  directed  to  a seat,  and  the  utmost  courtesy 
extended  to  him.  If  of  distinguished  rank  in 
tlie  Order,  the  honors  due  to  that  rank  must  be 
paid  to  him. 

This  hospitable  and  courteous  spirit  is  de- 
rived from  the  ancient  customs  of  the  Craft, 
and  is  inculcated  in  all  the  Old  Constitutions. 
Thus,  in  the  Lansdowne  MS.,  it  is  directed 
“that  every  Mason  receive  or  cherish  strange 
Fellows  when  they  come  over  the  Countrey, 
and  sett  them  on  worke,  if  they  will  worke,  as 
the  manner  is*  (that  is  to  say),  if  the  Mason 
have  any  moulde  stone  in  his  place  on  worke; 
and  if  he  have  none,  the  Mason  shall  refresh 
him  with  money  unto  the  next  Lodge.”  A 
similar  regulation  is  found  in  all  the  other 
manuscripts  of  the  Operative  Masons;  and 
from  them  the  usage  has  descended  to  their 
speculative  successors. 

At  all  Lodge  banquets  it  is  of  obligation 
that  a toast  shall  be  drunk  “to  the  visiting 
brethren.”  To  neglect  this  would  be  a great 
breach  of  decorum. 

Visit,  Bight  of.  Every  affiliated  Mason 
in  good  standing  has  a right  to  visit  any  other 
Lodge,  wherever  it  may  be,  as  often  as  it  may 
suit  his  pleasure  or  convenience;  and  this  is 
called,  in  Masonic  law,  “the  right  of  visit.” 
It  is  one  of  the  most  important  of  all  Masonic 
privileges,  because  it  is  based  on  the  principle 
of  the  identity  of  the  Masonic  Institution  as 
one  universal  family,  and  is  the  exponent  of 
that  well-known  maxim  that  “in  every  clime  a 
Mason  may  find  a home,  and  in  every  land 
a brother.”  It  has  been  so  long  and  so 
universally  admitted,  that  I have  not  hesi- 
tated to  rank  it  among  the  landmarks  of  the 
Order. 

The  admitted  doctrine  on  this  subject  is, 
that  the  right  of  visit  is  one  of  the  positive 
rights  of  every  Mason,  because  Lodges  are 
justly  considered  as  only  divisions  for  con- 
venience of  the  universal  Masonic  family. 
The  right  may,  of  course,  be  lost,  or  for- 
feited on  special  occasions,  by  various  cir- 
cumstances; but  any  Master  who  shall  re- 
fuse admission  to  a Mason  in  good  standing, 
who  knocks  at  the  door  of  his  Lodge,  is 
expected  to  furnish  some  good  and  satisfac- 
tory reason  for  his  thus  violating  a Masonic 
right.  If  the  admission  of  the  applicant, 
whether  a member  or  visitor,  would,  in  his 
opinion,  be  attended  with  injurious  conse- 
Quences,  such,  for  instance,  as  impairing 
the  harmony  of  the  Lodge,  a M^ter  would 
then^  I presume,  be  justified  in  refusing 
admission.  But  without  the  existence  of 
some  such  good  reason.  Masonic  jurists 
have  always  decided  that  the  right  of  visi- 
tation is  absolute  and  positive,  and  inures 
to  every  Mason  in  his  travels  throughout 
the  world.  See  this  subject  discussed  in  its 
fullest  extent  in  the  author's  Text  Book  of 
Masonic  Jurisprudencey  pp.  203-216. 


VITRA 


VOTING 


831 


Vitra.  '!l^e  representative  deity  of  dark-  | 
ness  in  Vedic  mythology,  and  the  antagonist 
of  Indra,  as  the  personified  light.  Vitra 
also  represents  ignorance,  superstition,  fanat- 
icism, and  intolerance,  the  opponents  of 
Masonry. 

Vl?at.  “Vivat  I vivat  I yivat !”  is  the  ac- 
clamation which  accompanies  the  honors  in 
the  French  Rite.  Bazot  {Manuel,  p.  165) 
says  it  is  “the  cry  of  joy  of  Freemasons  of 
the  French  Rite.”  Vivat  is  a Latin  word, 
and  signifies,  literally,  “May  he  live”;  but 
it  has  been  domiciliated  in  French,  and 
Boiste  {Dictionnaire  Universel)  defines  it  as 
“a  cry  of  applause  which  expresses  the  wish 
for  the  preservation  of  any  one.”  The 
French  Masons  say,  “He  was  received  with 
the  triple  vivat,”  to  denote  that  “He  was 
received  with  the  highest  honors  of  the 
Lrodge.” 

Vogel,  Paul  Joachim  Siglsmuud.  A 

distinguished  Masonic  writer  of  Germany, 
who  was  born  in  1753.  He  was  at  one  time 
corector  of  the  Sebastian  School  at  Altdorf, 
and  afterward  First  Professor  of  Theology 
and  Ecclesiastical  Counselor  at  Erlangen. 
In  1785  he  published  at  Nuremberg,  in  three 
volumes,  his  Brief e die  Freimaurerei  hetreffend; 
or,  “Letters  concerning  Freemasonry.”  The 
first  volume  treats  of  the  Knights  Templar; 
the  second,  of  the  Ancient  Mysteries;  and 
the  third,  of  Freemasonry.  This  was,  says 
Kloss,  the  first  earnest  attempt  made  in 
Germany  to  trace  Freemasonry  to  a true, 
historical  origin.  Vogel’s  theory  was,  that 
the  Speculative^  Freemasons  were  derived 
from  the  Operative  or  Stone-Masons  of  the 
Middle  Ages.  The  abundant  documentary 
evidence  that  more  recent  researches  have 
produced  were  then  wanting,  and  the  views 
of  Vogel  did  not  make  that  impression  to 
which  they  were  entitled.  He  has,  how- 
ever, the  credit  of  having  opened  the  way, 
after  the  Abb4  Grandidier,  for  those  who 
have  followed  him  in  the  same  field.  He 
also  dehvered  before  the  Lodges  of  Nurem- 
berg, several  Discourses  on  the  Design, 
Character,  and  Origin  of  Freemasonry,  which 
were  published  in  one  volume,  at  Berlin, 
in  1791. 

Voigt,  Frlederieh.  A Doctor  of  Medi- 
cine, and  Professor  and  Senator  at  Dresden. 
He  was  a member  of  the  high  degrees  of 
the  Rite  of  Strict  Observance,  where  his 
Order  name  was  Eques  a Falcone,  or  Knight 
of  the  Falcon.  In  1788  he  attacked  Starck’s 
Rite  of  the  Clerks  of  Strict  Observance,  and 
published  an  essay  on  the  subject,  in  the  year 
1788,  in  the  Acta  Historico-Ecclesiastica  of 
Weimar.  Voigt  exposed  the  Roman  Catholic 
tendencies  of  the  new  system,  and  averred  that 
its  object  was  “to  cite  and  command  spirits, 
to  find  the  philosopher’s  stone,  and  to  es- 
tablish the  reign  of  the  millennium.”  His 
development  of  the  Kabbahstic  character  of 
the  Rite  made  a deep  impression  on  the  Ma- 
sonic world,  and  was  one  of  the  most  effec- 
tive attacks  upon  it  made  by  its  antagonists 
of  the  old  Strict  Observance. 


Volslinuvus.  Those  who  worship  Vishnu, 
in  white  garments,  and  abstain  from  animal 
food.  Believers  in  the  third  member  of  the 
Trimurti  according  to  Hindu  mythology, 
in  him  who  was  believed  to  be  the  preserver 
of  the  world,  and  who  had  undergone  ten 
Avatars  or  incarnations,  to  wit,  a bird, 
tortoise,  wild  boar,  andro-lion,  etc.,  of  which 
the  deity  Krishna  was  the  eighth  incarna- 
tion in  this  line  of  Vishnu,  and  in  which  form 
he  was  supposed  to  be  the  son  of  Devanaguy 
and  reared  by  the  shepherd  Nanda. 

Voltaire.  {Fran(^ois-Marie  Arouet.)  One 
of  the  most  famous  of  French  writers,  born  at 
Ch^tenay,  near  Sceaux,  in  1694.  His  early 
life  was  loose  and  varied.  In  1728  he  be- 
came infatuated  with  a Madame  du  Chatelet. 
His  literary  works  cover  some  90  volumes. 
In  1743,  the  French  government  despatched 
him  on  a mission  to  Frederick  the  Great,  by 
whom  he  was  held  in  high  favor,  and  in  1750,  at 
the  request  of  the  king,  he  made  his  residence 
in  Berlin,  but  five  years  later  they  quarreled, 
and  Voltaire  moved  to  Ferney,  Switzerland. 
His  literary  talent  was  most  varied,  and  in 
invective  he  had  no  equal.  During  his  exile 
in  England  he  imbibed  Deistical  theories, 
which  marked  his  life.  He  was  charged  with 
atheism.  He  was  initiated  in  the  Lodge  of 
the  Nine  Sisters,  at  Paris,  February  7,  1778, 
in  the  presence  of  Benjamin  Franklin  and 
others  distinguished  in  Masonry.  His  death, 
on  May  30,  1778,  gave  rise  to  a memorable 
Lodge  of  Sorrow,  which  was  held  on  the 
succeeding  28th  of  November. 

Voting.  Voting  in  Lodges  viva  voce,  or 
by  “aye”  and  “nay,”  is  a modern  innova- 
tion in  America.  During  the  Grand  Master- 
ship of  the  Earl  of  Loudoun,  on  April  6, 
1736,  the  Grand  Lodge  of  England,  on 
the  motion  of  Deputy  Grand  Master  Ward, 
adopted  “a  new  regulation  of  ten  rules  for 
explaining  what  concerned  the  decency  of 
assemblies  and  communications.”  The  tenth 
of  these  rules  is  in  the  following  words: 

“The  opinions  or  votes  of  the  members 
are  always  to  be  signified  by  each  holding 
up  one  of  his  hands;  which  uplifted  hands 
the  Grand  Wardens  are  to  count,  unless  the 
number  of  hands  be  so  unequal  as  to  render 
the  counting  useless.  Nor  should  any  other 
kind  of  division  be  ever  admitted  among 
Masons.”  {Constitutions,  1738,  p.  178.) 

The  usual  mode  of  putting  the  question  is 
for  the^  presiding  officer  to  say:  “So  many 
as  are  in  favor  will  signify  the  same  by  the 
usual  sign  of  the  Order,”  and  then,  when 
those  votes  have  been  counted,  to  say:  “So 
many  as  are  of  a contrary  opinion  will  signify 
the  same  by  the  same  sign.”  The  votes 
are  now  counted  by  the  Senior  Deacon  in  a 
subordinate  Lodge,  and  by  the  Senior  Grand 
Deacon  in  a Grand  Lodge,  it  having  been 
found  inconvenient  for  the  Grand  Wardens  to 
perform  that  duty.  The  number  of  votes  on 
each  side  is  communicated  by  the  Deacon  to 
the  presiding  officer,  who  announces  the  result. 

T}}e  same  method  of  voting  should  be 
observed  in  all  Masonic  bodies. 


832 


VOTING 


VOUCHING 


Voting,  Right  of.  Formerly,  all  members 
of  the  Craft,  even  Entered  Apprentices, 
were  permitted  to  vote.  This  was  dis- 
tinctly prescribed  in  the  last  of  the  Thirty- 
nine  General  Regulations  adopted  in  1721. 
(Constitutions,  1723,  p.  70.)  But  the  numer- 
ical strength  of  the  Order,  which  was  then 
in  the  First  Degree,  having  now  passed  over 
to  the  Third,  the  modern  rule  in  America  (but 
not  in  England)  is  that  the  right  of  voting 
shall  be  restricted  to  Master  Masons.  A 
Master  Mason  may,  therefore,  speak  and  vote 
on  all  questions,  except  in  trials  where  he  is 
himself  concerned  as  accuser  or  defendant. 
Yet  by  special  regulation  of  his  Lodge  he  may 
be  prevented  from  voting  on  ordinary  ques- 
tions where  his  dues  for  a certain  period — 
generally  twelve  months — have  not  been 
paid;  and  such  a regulation  exists  in  almost 
every  Lodge.  But  no  local  by-law  can  de- 
prive a member,  who  has  not  been  suspended, 
from  voting  on  the  ballot  for  the  admission 
of  candidates,  because  the  sixth  regulation 
of  1721  distinctly  requires  that  each  member 
present  on  such  occasion  shall  give  his  con- 
sent before  the  candidate  can  be  admitted. 
(Ibid.,  p.  59.)  And  if  a member  were  deprived 
by  any  by-law  of  the  Lodge,  in  consequence 
of  non-payment  of  his  dues,  of  the  right  of 
expressing  his  consent  or  dissent,  the  ancient 
regulation  would  be  violated,  and  a candidate 
might  be  admitted  without  the  unanimous 
consent  of  all  the  members  present.  And 
this  rule  is  so  rigidly  enforced,  that  on  a 
ballot  for  initiation  no  member  can  be  ex- 
cused from  voting.  He  must  assume  the 
responsibility  of  casting  his  vote,  lest  it 
should  afterward  be  said  that  the  candidate 
was  not  admitted  by  unanimous  consent. 

Vouching.  It  is  a rule  in  Masonry, 
that  a Lodge  may  dispense  with  the  examina- 
tion of  a visitor,  if  any  brother  present 
will  vouch  that  he  possesses  the  necessary 
qualifications.  This  is  an  important  pre- 
rogative that  every  Mason  is  entitled  to  ex- 
ercise; and  yet  it  is  one  which  may  so  ma- 
terially affect  the  well-being  of  the  whole 
Fraternity,  since,  by  its  injudicious  use, 
impostors  might  be  introduced  among  the 
faithful,  that  it  should  be  controlled  by  the 
most  stringent  regulations. 

To  vou^  for  one  is  to  bear  witness  for 
him,  and  in  witnessing  to  truth,  every  cau- 
tion should  be  observed,  lest  falsehood  may 
cunningly  assume  its  garb.  The  brother 
who  vouches  should  know  to  a certainty 
that  the  one  for  whom  he  vouches  is  really 
what  he  claims  to  be.  He  should  know 
this,  not  from  a casual  conversation,  nor  a 
loose  and  careless  inquiry,  but  from  ‘^strict 
trial,  due  examination,  or  lawful  information.” 
These  are  the  three  requisites  which  the 
ritual  has  laid  down  as  essentially  necessary 
to  authorize  the  act  of  vouching.  Let  us 
inquire  into  the  import  of  each. 

1.  Strict  Trial.  By  this  is  meant  that 
every  question  is  to  be  asked,  and  every 
answer  demanded,  which  is  necessary  to 
convince  the  examiner  that  the  party  ex- 


amined is  acquainted  with  what  he  ought 
to  know,  to  entitle  him  to  the  appellation 
of  a brother.  Nothing  is  to  be  taken  for 
granted — categorical  answers  must  be  re- 
turned to  all  that  it  is  deemed  important  to 
be  asked;  no  forgetfulness  is  to  be  excused; 
nor  is  the  want  of  memory  to  be  considered 
as  a vahd  reason  for  the  want  of  knowledge. 
The  Mason  who  is  so  unmindful  of  his  ob- 
ligations as  to  have  forgotten  the  instruc- 
tions he  has  received,  must  pay  the  penalty 
of  his  carelessness,  and  be  deprived  of  his 
contemplated  visit  to  that  society  whose 
secret  modes  of  recognition  he  has  so  httle 
valued  as  not  to  have  treasured  them  in  his 
memory.  The  “strict  trial”  refers  to  the 
matter  which  is  sought  to  be  obtained  by 
inquiry;  and  while  there  are  some  things 
which  may  safely  be  passed  over  in  the  in- 
vestigation of  one  who  confesses  himself  to 
be  “rusty,”  because  they  are  details  which 
require  much  study  to  acquire  and  constant 
practise  to  retain,  there  are  still  other  things 
of  great  importance  which  must  be  rigidly 
demanded. 

2.  Due  Examination.  If  “strict  trial” 
refers  to  the  matter,  “due  examination” 
alludes  to  the  mode  of  investigation.  This 
must  be  conducted  with  all  the  necessary 
forms  and  antecedent  cautions.  Inquiries 
should  be  made  as  to  the  time  and  place  of 
initiation  as  a preliminary  step,  the  Tiler’s 
OB.  of  course  never  being  omitted.  Then 
the  good  old  rule  of  “commencing  at  the 
beginning”  should  be  pursued.  Let  every- 
thing go  on  in  regular  course;  not  is  it  to 
be  supposed  that  the  information  sought 
was  originally  received.  Whatever  be  the 
suspicions  of  imposture,  let  no  expression 
of  those  suspicions  be  made  until  the  final 
decree  for  rejection  is  uttered.  And  let 
that  decree  be  uttered  in  general  terms, 
such  as,  “ I am  not  satisfied,”  or  “ I do  not 
recognize  you,”  and  not  in  more  specific 
language,  such  as,  “You  did  not  answer 
this  inquiry,”  or  “You  are  ignorant  on  that 
point.”  The  candidate  for  examination  is 
only  entitled  to  know  that  he  has  not  com- 
plied generally  with  the  requisitions  of  his 
examiner.  To  descend  to  particulars  is  al- 
ways improper,  and  often  dangerous.  Above 
all,  never  ask  what  the  lawyers  call  “ leading 
questions,”  which  include  in  themselves  the 
answer,  nor  in  any  way  aid  the  memory,  or 
prompt  the  forgetfulness  of  the  party  ex- 
amined, by  the  slightest  hints. 

3.  Lawful  Information.  This  authority  for 
vouching  is  dependent  on  what  has  been 
already  described.  For  no  Mason  can  law- 
fully give  information  of  another’s  quali- 
fications unless  he  has  himself  actually 
tested  him.  But  it  is  not  every  Mason  who 
is  competent  to  give  “lawful  information.” 
Ignorant  or  unskilful  brethren  caimot  do 
so,  because  they  are  incapable  of  discover- 
ing truth  or  of  detecting  error.  A “rusty 
Mason”  should  never  attempt  to  examine 
a stranger,  and  certainly,  if  he  does,  his 
opinion  as  to  the  result  is  worth  nothing. 


VOUCHING 


WAECHTER 


833 


If  the  information  given  is  on  the  ground 
that  the  party  who  is  vouched  for  has  been 
seen  sitting  in  a Lodge,  care  must  be  taken 
to  inquire  if  it  was  a “just  and  legally  con- 
stituted Lodge  of  Master  Masons.”  A 
person  may  forget  from  the  lapse  of  time, 
and  vouch  for  a stranger  as  a Master  Mason, 
when  the  Lodge  in  which  he  saw  him  was 
only  opened  in  the  First  or  Second  Degree. 
Information  given  by  letter,  or  through  a 
third  party,  is  irregular.  The  person  giving 
the  information,  the  one  receiving  it,  and  the 
one  of  whom  it  is  given,  should  all  be  present 
at  the  time,  for  otherwise  there  would  be  no 
certainty  of  identity.  The  information  must 
be  positive,  not  founded  on  belief  or  opinion, 
but  derived  from  a legitimate  source.  And, 
lastly,  it  must  not  have  been  received  casu- 
ally, but  for  the  very  purpose  of  being  used 
for  Masonic  purposes.  For  one  to  say  to  an- 
other, in  the  course  of  a desultory  conversa- 
tion, “A.  B.  is  a Mason,”  is  not  sufficient. 
He  may  not  be  speaking  with  due  caution, 
under  the  expectation  that  his  words  will  be 
considered  of  weight.  He  must  say  some- 
thing to  this  effect,  “I  know  this  man  to  be  a 
Master  Mason,  for  such  or  such  reasons, 
and  you  may  safely  recognize  him  as  such.” 
This  alone  will  insure  the  necessary  care  and 
proper  observance  of  prudence. 

Lastly,  never  should  an  unjustifiable  deli- 


cacy weaken  the  rigor  of  these  rules.  For 
the  wisest  and  most  evident  reasons,  that 
merciful  maxim  of  the  law,  which  says 
that  it  is  better  that  ninety-nine  guilty 
men  should  escape  than  that  one  innocent 
man  should  be  punished,  is  with  us  re- 
versed; so  that  in  Masonry  it  is  better  that 
ninety  and  nine  true  men  should  be  turned 
away  from  the  door  of  a Lodge,  than  that 
one  cowan  should  be  admitted. 

Voyages.  The  French  Masons  thus  call 
some  of  the  proofs  and  trials  to  which  a candi- 
date is  subjected  in  the  course  of  initiation 
into  any  of  the  degrees.  In  the  French 
Rite,  the  voyages  in  the  Symbolic  degrees 
are  three  in  the  first,  five  in  the  second, 
and  seven  in  the  third.  Their  symbolic 
designs  are  thus  briefly  explained  by  Ragon 
(Cours  des  Init.,  pp.  90,  132)  and  Lenoir  (La 
Franche-Magonnerie,  p.  263) : The  voyages 
of  the  Entered  Apprentice  are  now,  as  they 
were  in  the  Ancient  Mysteries,  the  symbol 
of  the  life  of  man.  Those  of  the  Fellow-CraR 
are  emblematic  of  labor  in  search  of  knowledge. 
Those  of  the  Master  Mason  are  symbolic  of 
the  pursuit  of  crirne,  the  wandering  life  of 
the  criminal,  and  his  vain  attempts  to  escape 
remorse  and  punishment.  It  will  be  evident 
that  the  ceremonies  in  all  the  Rites  of  Ma- 
sonry, although  under  a different  name, 
lead  to  the  same  symbolic  results. 


w 


W.  The  twenty-third  letter  of  the  Eng- 
lish alphabet,  which  originated  in  the  Middle 
Ages,  is  a double  v,  and  is  peculiar  to  the 
English,  German,  and  Dutch  alphabets. 

W.*.  An  abbreviation  of  Worshipful,  of 
West,  of  Warden,  and  of  Wisdom. 

Waechter,  Eberhard,  Baron  Von.  Lord 
of  the  Chamber  to  the  King  of  Denmark, 
and  Danish  Ambassador  at  Ratisbon;  was 
born  in  1747.  He  was  at  one  time  a very 
active  member  of  the  Rite  of  Strict  Observ- 
ance, where  he  bore  the  characteristic  name 
of  Eques  a ceraso,  and  had  been  appointed 
Chancellor  of  the  German  Priories  of  the  7th 
Province.  When  the  spiritual  schism  of  the 
Order  made  its  vast  pretensions  to  a secret 
authority  derived  from  unknown  superiors, 
whose  names  they  refused  to  divulge.  Von 
Waechter  was  sent  to  Italy  by  the  old  Scottish 
Lodge  of  which  Duke  Ferdinand  was  Grand 
Master,  that  he  might  obtain  some  informa- 
tion from  the  Pretender,  and  from  other 
sources,  as  to  the  true  character  of  the  Rite. 
Von  Waechter  was  unsuccessful,  and  the 
intelligence  which  he  brought  back  to  Ger- 
many was  unfavorable  to  Von  Hund,  and  in- 
creased the  embarrassments  of  the  Strict 
Observance  Lodges.  But  he  himself  lost 
54 


reputation.  A host  of  enemies  attacked  him. 
Some  declared  that  while  in  Italy  he  had  made 
a traffic  of  Masonry  to  enrich  himself; 
others  that  he  had  learned  and  was  practis- 
ing magic;  and  others  again  that  he  had 
secretly  attached  himself  to  the  Jesuits. 
Von  Waechter  stoutly  denied  these  charges; 
but  it  is  certain  that,  from  being  in  very 
moderate  circumstances,  he  had,  after  his 
return  from  Italy,  become  suddenly  and 
unaccountably  rich.  _ Yet  Mossdorf  says  that 
he  discharged  his  mission  with  great  delicacy 
and  judgment.  Thory,  quoting  the  Beytrag 
zur  neuesten  Geschichte  (p.  150),  says  that  in 
1782  he  proposed  to  give  a new  organization 
to  the  Templar  system  of  Masonry,  on  the 
ruins,  perhaps,  of  both  branches  of  the  Strict 
Observance,  and  declared  that  he  possessed 
the  true  secrets  of  the  Order.  His  proposi- 
tion for  a reform  was  not  accepted  by  the  Ger- 
man Masons,  because  they  suspected  that 
he  was  an  agent  of  the  Jesuits.  (ActaLat.,  i., 
152.)  Kloss  (Bibliog.,  No.  622b)  gives  the 
title  of  a work  pubhshed  by  him  in  1822  as 
Worte  der  Wahrheit  an  die  Menschen,  meine 
Briider.  He  died  May  25,  1825,  one,  perhaps, 
of  the  last  actors  in  the  great  Masonic  drama 
of  the  Strict  Observance. 


834 


WAGES 


WANDS 


Wages  of  a Master  Mason,  Symbolic. 

See  Foreign  Country. 

Wages  of  Operative  Masons.  In  all 

the  Old  Constitutions  praise  is  given  to  St. 
Alban  because  he  raised  the  wages  of  the 
Masons.  Thus  the  Edinburgh-Klwinning 
MS.  says:  “St.  Albans  loved  Masons  well, 
and  cherished  them  much,  and  made  their 
pay  right  good,  standing  by  as  the  realme 
did,  for  he  gave  them  iis.  a week,  and  Zd.  to 
their  cheer;  for  before  that  time,  through  all 
the  land,  a Mason  had  but  a penny  a day  and 
his  meat,  until  St.  Alban  amended  it.”  We 
may  compare  this  rate  of  wages  in  the  third 
century  with  that  of  the  fifteenth,  and  we 
will  be  surprised  at  the  little  advance  that 
was  made.  In  Grosse  and  Astle’s  Antiquarian 
Repertory  (iii.,  p.  58)  will  be  found  an  extract 
from  the  Roles  of  Parliament,  which  contains 
a petition,  in  the  year  1443,  to  Parliament 
to  regulate  the  price  of  labor.  In  it  are  the 
following  items:  “And  yt  from  the  Fest  of 
Ester  unto  Mighelmasse  ye  wages  of  eny 
free  Mason  or  maister  carpenter  exceed  not 
by  the  day  iiiid.,  with  mete  and  drynk,  and 
withoute  mete  and  drink  vd.,  ob. 

“A  Maister  Tyler  or  Sclatter,  rough  mason 
and  meen  carpenter,  and  other  artificers 
concernyng  beldyng,  by  the  day  iiid.,  with 
mete  and  drynk,  and  withoute  mete  and 
drynke,  iiid.,  ob. 

“And  from  the  Fest  of  Mighelmasse 
unto  Ester,  a free  Mason  and  a maister 
carpenter  by  the  day  iiid.,  with  mete  and 
drynk,  withoute  mete  and  drink,  iiid.,  ob. 

“Tyler,  meen  carpenter,  rough  mason, 
and  other  artificers  aforesaid,  by  the  day 
iid.,  ob,  with  mete  and  drynk,  withoute 
mete  and  drynk  iiiid.,  and  every  other 
werkeman  and  laborer  by  the  day  id.,  ob, 
with  mete  and  drynk,  and  withoute  mete 
and  drink  iiid.,  and  who  that  lasse  deserveth, 
to  take  lasse.” 

Wages  of  the  Workmen  at  the  Temple. 

Neither  the  Scriptures,  nor  Josephus,  give  us 
any  definite  statement  of  the  amount  of 
wages  paid,  nor  the  manner  in  which  they 
were  paid,  to  the  workmen  who  were  engaged 
in  the  erection  of  King  Solomon’s  Temple. 
The  cost  of  its  construction,  however,  must 
have  been  immense,  since  it  has  been  esti- 
mated that  the  edifice  alone  consumed  more 
gold  and  silver  than  at  present  exists  upon 
the  whole  earth;  so  that  Josephus  very  justly 
says  that  “Solomon  made  all  these  things 
for  the  honor  of  God,  with  great  variety  and 
magnificence,  sparing  no  cost,  but  using  all 
possible  liberality  in  adorning  the  Temple.” 
We  learn,  as  one  instance  of  this  liberality, 
from  the  2d  Book  of  Chronicles,  that  Solomon 
paid  annually  to  the  T3rrian  Masons,  the  serv- 
ants of  Hiram,  “twenty  thousand  measures 
of  beaten  wheat,  and  twenty  thousand  meas- 
ures of  barley,  and  twenty  thousand  baths 
of  wine,  and  twenty  thousand  baths  of  oil.” 
The  hath  was  a measure  equal  to  seven  and  a 
half  gallons  wine  measure;  and  the  cor  or 
chomer,  which  we  translate  by  the  indefinite 
word  measure,  contained  ten  baths;  so  that 


the  corn,  wine,  and  oil  furnished  by  King 
Solomon,  as  wages  to  the  servants  of  Hiram 
of  Tyre,  amounted  to  one  hundred  and  ninety 
thousand  bushels  of  the  first,  and  one  hun- 
dred and  fifty  thousand  gallons  each  of  the 
second  and  third.  The  sacred  records  do 
not  inform  us  what  further  wages  they  re- 
ceived, but  we  elsewhere  learn  that  King 
Solomon  gave  them  as  a free  gift  a sum  equal 
to  more  than  thirty-two  millions  of  dollars. 
The  whole  amount  of  wages  paid  to  the  craft 
is  stated  to  have  been  about  six  hundred  and 
seventy-two  millions  of  dollars;  but  we  have 
no  means  of  knowing  how  that  amount  was 
distributed;  though  it  is  natural  to  suppose 
that  those  of  the  most  skiU  and  experience 
received  the  highest  wages.  The  Harodim, 
or  chiefs  of  the  workmen,  must  have  been 
better  paid  than  the  Ish  Sabal,  or  mere 
laborers. 

The  legend-makers  of  Masonry  have  not 
been  idle  in  their  invention  of  facts  and  cir- 
cumstances in  relation  to  this  subject,  the 
whole  of  which  have  little  more  for  a founda- 
tion than  the  imaginations  of  the  inventors. 
They  form,  however,  a part  of  the  legendary 
history  of  Masonry,  and  are  interesting  for 
their  ingenuity,  and  sometimes  even  for  their 
absurdity. 

Wahabi tes.  A Mohammedan  sect,  es- 
tablished about  1740,  dominant  through  the 
greater  part  of  Arabia.  Their  doctrine  was 
reformatory,  to  bring  back  the  observances  of 
Islam  to  the  literal  precepts  of  the  Koran. 
Mecca  and  Medina  were  conquered  by  them. 
The  founder  was  Ibn-abd-ul-Wahab,  son  of 
an  Arab  sheik,  born  in  the  latter  part  of  the 
seventeenth  century,  and  died  1787.  Their 
teachings  have  been  received  by  the  Mus- 
sulman population  of  India,  and  much  uneas- 
iness is  feared  therefrom. 

Wales.  The  earliest  Lodges  in  Wales 
were  two  at  Chester  and  one  at  Congleton, 
all  three  estabhshed  in  1724,  and  Dr.  Ander- 
son records  that  Grand  Master  Inchiquin 
granted  a Deputation,  May  10,  1727,  to 
Hugh  Warburton,  Esq.,  to  be  Provincial 
Grand  Master  of  North  Wales,  and  another, 
June  24th  in  the  same  year,  to  Sir  Edward 
Mansel,  to  be  Provincial  Grand  Master  of 
South  Wales.  {Constitutions,  1738,  p.  191.) 
Wales  forms  a part  of  the  Masonic  obedience 
of  the  Grand  Lodge  of  England,  and  the  Fra- 
ternity there  are  directly  governed  by  four 
Provincial  Grand  Lodges,  viz..  North  Wales 
with  21  Lodges;  Shropshire  with  13;  South 
Wales  (Eastern  Division)  with  27;  and  South 
Wales  (Western  Division)  with  12. 

Wallachla,  Grand  Scottish  Degree  of. 

Found  in  Fustier’s  lists. 

Wands.  Oliver,  under  this  title  in  his 
Dictionary,  refers  to  the  three  scepters  which, 
in  the  Royal  Arch  system  of  England,  are 
placed  in  a triangular  form  beneath  the  can- 
opy in  the  East,  and  which,  being  surmounted 
respective!}^  by  a crown,  an  All-seeing  eye, 
and  a miter,  refer  to  the  regal,  the  prophetical, 
and  the  sacerdotal  offices.  In  his  Landmarks 
he  calls  them  scepters.  But  rod  or  wand  is  the 


WARDENS 


WARDENS 


835 


better  word,  because,  while  the  scepter  is 
restricted  to  the  insignia  of  kings,  the  rod  or 
wand  was  and  still  is  used  as  an  indiscriminate 
mark  of  authority  for  all  offices. 

Wardens.  In  every  Symbolic  Lodge, 
there  are  three  principal  officers,  namely, 
a Master,  a Senior  Warden,  and  a Junior 
Warden.  This  rule  has  existed  ever  since 
the  revival,  and  for  some  time  previous  to 
that  event,  and  is  so  universal  that  it  has 
been  considered  as  one  of  the  landmarks. 
It  exists  in  every  country  and  in  every  Rite. 
The  titles  of  the  officers  may  be  different 
in  different  languages,  but  their  functions, 
as  presiding  over  the  Lodge  in  a tripartite 
division  of  duties,  are  everywhere  the  same. 
The  German  Masons  call  the  two  Wardens 
erste  and  zweite  Aufseher;  the  French,  premier 
and  second  Surveillant;  the  Spanish,  primer 
and  segundo  Vigilante;  and  the  Italians, 
primo  and  secondo  Sorvegliante. 

In  different  Rites,  the  positions  of  these 
officers  vary.  In  the  American  Rite,  the 
Senior  Warden  sits  in  the  West  and  the  Jun- 
ior in  the  South.  In  the  French  and  Scottish 
Rites,  both  Wardens  are  in  the  West,  the 
Senior  in  the  Northwest  and  the  Junior  in 
the  Southwest;  but  in  all,  the  triangular  posi- 
tion of  the  three  officers  relatively  to  each 
other  is  preserved ; for  a triangle  being  formed 
within  the  square  of  the  Lodge,  the  Master 
and  Wardens  will  each  occupy  one  of  the 
three  points. 

The  precise  time  when  the  presidency  of 
the  Lodge  was  divided  between  these  three 
officers,  or  when  they  were  first  introduced 
into  Masonry,  is  unknown.  The  Lodges  of 
Scotland,  during  the  Operative  regime,  were 
governed  by  a Deacon  and  one  Warden. 
Iffie  Earl  of  Cassilis  was  Master  of  Kilwin- 
ning in  1670,  though  only  an  Apprentice. 
This  seems  to  have  been  not  unusual,  as  there 
were  cases  of  Apprentices  presiding  over 
Lodges.  The  Deacon  performed  the  func- 
tions of  a Master,  and  the  Warden  was  the 
second  officer,  and  took  charge  of  and  dis- 
tributed the  funds.  In  other  words,  he  acted 
as  a Treasurer.  This  is  evident  from  the 
minutes  of  the  Edinburgh  Lodge,  recently 
published  by  Bro.  Lyon.  But  the  head  of  the 
Craft  in  Scotland  at  the  same  time  was  called 
the  Warden  General.  This  regulation,  how- 
ever, does  not  appear  to  have  been  universal 
even  in  Scotland,  for  in  the  “ Mark  Book  ’’ 
of  the  Aberdeen  Lodge,  under  date  of  Decem- 
ber 27,  1670,  which  was  published  by  Bro. 
W'.  J.  Hughan  in  the  Voice  of  Masonry  (Feb- 
ruary, 1872),  we  find  there  a Master  and 
Warden  recognized  as  the  presiding  officers 
of  the  Lodge  in  the  following  statute:  “And 
lykwayse  we  all  protest,  by  the  oath  we  have 
made  at  our  entrie,  to  own  the  Warden  of  our 
Lodge  as  the  next  man  in  power  to  the  Maister, 
and  in  the  Maister’s  absence  he  is  full  Mais- 
ter.” 

Some  of  the  English  manuscript  Constitu- 
tions recognize  the  offices  of  Master  and  War- 
dens. Thus  the  Ilarleian  MS.,  No.  1942, 
who.se  date  is  supposed  to  be  about  1670,  con- 


tains the  “new  articles”  said  to  have  been 
agreed  on  at  a General  Assembly  held  in 
1663,  in  which  is  the  following  passage: 
“That  for  the  future  the  sayd  Society,  Com- 
pany and  Fraternity  of  Free  Masons  shal  bee 
regulated  and  governed  by  one  Master  & As- 
sembly & Wardens,  as  ye  said  Company  shall 
think  fit  to  chose,  at  every  yearely  General 
Assembly.” 

As  the  word  “Warden”  does  not  appear 
in  the  earlier  manuscripts,  it  might  be  con- 
cluded that  the  office  was  not  introduced 
into  the  English  Lodges  until  the  latter  part 
of  the  seventeenth  century.  Yet  this  does 
not  absolutely  follow.  For  the  office  of 
Warden  might  have  existed,  and  no  statu- 
tory provision  on  the  subject  have  been  em- 
braced in  the  general  charges  which  are  con- 
tained in  those  manuscripts,  because  they 
relate  not  to  the  government  of  Lodges,  but 
the  duties  of  Masons.  This,  of  course,  is 
conjectural;  but  the  conjecture  derives 
weight  from  the  fact  that  Wardens  were 
officers  of  the  EngHsh  gilds  as  early  as  the 
fourteenth  century.  In  the  Charters  granted 
by  Edward  III.,  in  1354,  it  is  permitted  that 
these  companies  shall  yearly  elect  for  their 
government  “a  certain  number  of  Wardens.” 
To  a list  of  the  companies  of  the  date  of  1377 
is  affixed  what  is  called  the  “Oath  of  the 
Wardens  of  Crafts,”  of  which  this  is  the  com- 
mencement: “Ye  shall  swere  that  ye  shall 

wele  and  treuly  oversee  the  Craft  of 

whereof  ye  be  chosen  Wardeyns  for  the  year.” 
It  thus  appears  that  the  Wardens  were  at 
first  the  presiding  officers  of  the  gilds.  At  a 
later  period,  in  the  reign  of  Elizabeth,  we  find 
that  the  chief  officer  began  to  be  called  Mas- 
ter; and  in  the  time  of  James  I.,  between  1603 
and  1625,  the  gilds  were  generally  governed 
by  a Master  and  Wardens.  An  ordinance  of 
the  Leather-Sellers  Company  at  that  time 
directed  that  on  a certain  occasion  “the 
Master  and  Wardens  shall  appear  in  state.” 
It  is  not,  therefore,  improbable  that  the  gov- 
ernment of  Masonic  Lodges  by  a Master  and 
two  Wardens  was  introduced  into  the  regula- 
tions of  the  Order  in  the  seventeenth  century, 
the  “new  article”  of  1663  being  a statutory 
confirmation  of  a custom  which  had  just  be- 
gun to  prevail. 

Senior  Warden.  He  is  the  second  officer 
in  a Symbolic  Lodge,  and  governs  the  craft  in 
the  hours  of  labor.  In  the  absence  of  the 
Master  he  presides  over  the  Lodge,  appoint- 
ing some  brother,  not  the  Junior  Warden,  to 
occupy  his  place  in  the  west.  His  jewel  is  a 
level,  a symbol  of  the  equality  which  exists 
among  the  Craft  while  at  labor  in  the  Lodge. 
His  seat  is  in  the  west,  and  he  represents  the 
column  of  Strength.  He  has  placed  before 
him,  and  carries  in  all  processions,  a column, 
which  is  the  representative  of  the  right-hand 
pillar  that  stood  at  the  porch  of  King  Solo- 
mon’s Temple.  The  Junior  Warden  has  a 
similar  column,  which  represents  the  left- 
hand  pillar.  During  labor  the  column  of  the 
Senior  Warden  is  erect  in  the  Lodge,  while 
that  of  the  Junior  is  recumbent.  At  refresh- 


836 


WARDENS 


WAR 


ment,  the  position  of  the  two  columns  is  re- 
versed. 

Junior  Warden.  The  duties  of  this  officer 
have  already  been  described.  (See  Junior 
Warden.) 

There  is  also  an  officer  in  a Commandery 
of  Knights  Templar,  the  fifth  in  rank,  who 
is  styled  ‘‘Senior  Warden. ’’  He  takes  an  im- 
portant part  in  the  initiation  of  a candidate. 
His  jewel  of  office  is  a triple  triangle,  the  em- 
blem of  Deity. 

Wardens,  Grand.  See  Grand  Wardens. 

Warder.  The  literal  meaning  of  Warder 
is  one  who  keeps  watch  and  ward.  In  the 
Middle  Ages,  the  Warder  was  stationed  at 
the  gate  or  on  the  battlements  of  the  castle, 
and  with  his  trumpet  sounded  alarms  and  an- 
nounced the  approach  of  all  comers.  Hence 
the  Warder  in  a Commandery  of  Knights 
Templar  bears  a trumpet,  and  his  duties  are 
prescribed  to  be  to  announce  the  approach 
and  departure  of  the  Eminent  Commander, 
to  post  the  sentinels,  and  see  that  the  Asylum 
is  duly  guarded,  as  well  as  to  announce  the 
approach  of  visitors.  His  jewel  is  a trumpet 
and  crossed  swords  engraved  on  a square 
plate. 

Warlike  Instrument.  In  the  ancient 
initiations,  the  aspirant  was  never  permitted 
to  enter  on  the  threshold  of  the  Temple  in 
which  the  ceremonies  were  conducted  until, 
by  the  most  solemn  warning,  he  had  been  im- 
pressed with  the  necessity  of  secrecy  and  cau- 
tion. The  use,  for  this  purpose,  of  a “warhke 
instrument”  in  the  First  Degree  of  Masonry, 
is  intended  to  produce  the  same  effect.  A 
sword  has  always  been  employed  for  that  pur- 
pose; and  the  substitute  of  the  point  of  the 
compasses,  taken  from  the  altar  at  the  time,  is 
an  absurd  sacrifice  of  symboHsm  to  the  con- 
venience of  the  Senior  Deacon.  The  com- 
passes are  peculiar  to  the  Third  Degree.  ^ In 
the  earliest  rituals  of  the  last  century  it  is 
said  that  the  entrance  is  “upon  the  point  of  a 
sword,  or  spear,  or  some  warlike  instrument.” 
Krause  {Kunsturk.,  ii.,  142),  in  commenting 
on  this  expression,  has  completely  misinter- 
preted its  signification.  He  supposes  ^ that 
the  sword  was  intended  as  a sign  of  jurisdic- 
tion now  assumed  by  the  Lodge.  But  the 
real  object  of  the  ceremony  is  to  teach  the 
neophyte  that  as  the  sword  or  warhke  instru- 
ment will  wound  or  prick  the  flesh,  so  will  the 
betrayal  of  a trust  confided  wound  or  prick  the 
conscience  of  him  who  betrays  it. 

War,  Masonry  in.  The  question  how 
Masons  should  conduct  themselves  in  time  of 
war,  when  their  own  country  is  one  of  the 
belligerents,  is  an  important  one.  Of  the 
political  course  of  a Mason  in  his  individual 
and  private  capacity  there  is  no  doubt.  The 
Charges  declare  that  he  must  be  “a  peaceable 
subject  to  the  civil  powers,  and  never  be  con- 
cerned in  plots  and  conspiracies  against  the 
peace  and  welfare  of  the  nation.”  {Constitu- 
tions, 1723,  p.  50.)  But  so  anxious  is  the 
Order  to  be  unembarrassed  by  all  political 
influences,  that  treason,  however  discounte- 
nanced by  the  Craft,  is  not  held  as  a crime 


which  is  amenable  to  Masonic  punishment. 
For  the  same  charge  affirms  that  “if  a brother 
should  be  a rebel  against  the  State,  he  is  not 
to  be  countenanced  in  his  rebelhon,  however 
he  may  be  pitied  as  an  unhappy  man;  and  if 
convicted  of  no  other  crime,  though  the  loyal 
brotherhood  must  and  ought  to  disown  his 
rebellion  and  give  no  umbrage  or  ground  of 
political  jealousy  to  the  government  for  the 
time  being,  they  cannot  expel  him  from  the 
Lodge,  and  his  relation  to  it  remains  inde- 
feasible.” 

The  Mason,  then,  like  every  other  citizen, 
should  be  a patriot.  He  should  love  his  coun- 
try with  all  his  heart;  should  serve  it  faith- 
fully and  cheerfully;  obey  its  laws  in  peace; 
and  in  war  should  be  ever  ready  to  support  its 
honor  and  defend  it  from  the  attacks  of  its 
enemies.  But  even  then  the  benign  princi- 
ples of  the  Institution  extend  their  influence, 
and  divest  the  contest  of  many  of  its  horrors. 
The  Mason  fights,  of  course,  like  every  other 
man,  for  victory;  but  when  the  victory  is 
won,  he  will  remember  that  the  conquered 
foe  is  still  his  brother. 

On  the  occasion,  many  years  ago,  of  a Ma- 
sonic banquet  given  immediately  after  the  close 
of  the  Mexican  War  to  General  Quitman 
by  the  Grand  Lodge  of  South  Carolina,  that 
distinguished  soldier  and  Mason  remarked 
that,  although  he  had  devoted  much  of  his 
attention  to  the  nature  and  character  of  the 
Masonic  institution,  and  had  repeatedly  held 
the  highest  offices  in  the  gift  of  his  brethren, 
he  had  never  reaUy  known  what  Masonry  was 
until  he  had  seen  its  workings  on  the  field  of 
battle. 

But  as  a collective  and  organized  body — in 
its  Lodges  and  its  Grand  Lodges — it  must 
have  nothing  to  do  with  war.  It  must  be 
silent  and  neutral.  The  din  of  the  battle,  the 
cry  for  vengeance,  the  shout  of  victory,  must 
never  penetrate  its  portals.  Its  dogmas  and 
doctrines  all  teach  love  and  fraternity;  its 
symbols  are  symbols  of  peace;  and  it  has  no 
place  in  any  of  its  rituals  consecrated  to  the 
inculcation  of  human  contention. 

Bro.  C.  W.  Moore,  in  his  Biography  of 
Thomas  Smith  Webb,  the  great  American  rit- 
ualist, mentions  a circumstance  which  oc- 
curred during  the  period  in  which  Webb  pre- 
sided over  the  Grand  Lodge  of  Rhode  Island, 
and  to  which  Moore,  I think,  inconsiderately 
has  given  his  hearty  commendation. 

The  United  States  was  at  that  time  en- 
gaged in  a war  with  England.  The  people  of 
Providence  having  commenced  the  erection 
of  fortifications,  the  Grand  Lodge  volunteered 
its  services;  and  the  members,  marching  in 
procession  as  a Grand  Lodge  to  the  southern 
part  of  the  town,  erected  a breastwork,  to 
which  was  given  the  name  of  Fort  Hiram. 
(See  Fort  Masonic.)  I doubt  the  propriety  of 
the  act.  While  (to  repeat  what  has  been  just 
said)  every  individual  member  of  the  Grand 
Lodge,  as  a Mason,  was  bound  by  his  obliga- 
tion to  be  “true  to  his  government,”  and  to 
defend  it  from  the  attacks  of  its  enemies,  it 
was,  I think,  unseemly,  and  contrary  to  the 


WARRANT 


WASHINGTON 


837 


peaceful  spirit  of  the  Institution,  for  any  organ- 
ized body  of  Masons,  organized  as  such,  to 
engage  in  a warlike  enterprise.  But  the  patri- 
otism, if  not  the  prudence  of  the  Grand  Lodge, 
cannot  be  denied. 

Since  writing  this  paragraph,  I have  met  in 
Bro.  Murray  Lyon’s  History  of  the  Lodge  of 
Edinburgh  (p.  83)  with  a record  of  the  Grand 
Lodge  of  Scotland,  a century  ago,  which  sus- 
tains the  view  that  I have  taken.  In  1777, 
recruits  were  being  enhsted  in  Scotland  for  the 
British  army,  which  was  to  fight  the  Ameri- 
cans in  the  war  of  the  Revolution,  which  had 
just  begun.  Many  of  the  Scotch  Lodges  of- 
fered, through  the  newspapers,  bounties  to  aU 
who  should  enlist.  But  on  February  2,  1778, 
the  Grand  Lodge  passed  a resolution,  which 
was  published  on  the  12th,  through  the  Grand 
Secretary,  in  the  following  circular: 

“At  a quarterly  meeting  of  the  Grand 
Lodge  of  Scotland,  held  here  the  second  in- 
stant, I received  a charge  to  acquaint  all  the 
Lodges  of  Scotland  holding  of  the  Grand 
Lodge  that  the  Grand  Lodge  has  seen  with 
concern  advertisements  in  the  public  news- 
papers, from  different  Lodges  in  Scotland,  not 
only  offering  a bounty  to  recruits  who  may  en- 
hst  in  the  new  levies,  but  with  the  addition 
that  all  such  recruits  shall  be  admitted  to  the 
freedom  of  Masonry.  The  first  of  these  they 
consider  as  an  improper  alienation  of  the  funds 
of  the  Lodge  from  the  support  of  their  poor 
and  distressed  brethren;  and  the  second  they 
regard  as  a prostitution  of  our  Order,  which 
demands  the  reprehension  of  the  Grand 
Lodge.  Whatever  share  the  brethren  may 
take  as  individuals  in  aiding  these  levies,  out 
of  zeal  to  serve  their  private  friends  or  to  pro- 
mote the  public  service,  the  Grand  Lodge  con- 
sidered it  to  be  repugnant  to  the  spirit  of  our 
Craft  that  any  Lodge  should  take  a part  in 
such  a business  as  a collective  body.  For 
Masonry  is  an  Order  of  Peace,  and  it  looks  on 
all  manland  to  be  brethren  as  Masons,  whether 
they  be  at  peace  or  at  war  with  each  other  as 
subjects  of  contending  countries.  The  Grand 
Lodge  therefore  strongly  enjoins  that  the  prac- 
tice may  be  forthwith  discontinued.  By 
order  of  the  Grand  Lodge  of  Scotland.  W. 
Mason,  Gr.  Sec.” 

Of  all  human  institutions.  Freemasonry  is 
the  ^eatest  and  purest  Peace  Society.  And 
this  is  because  its  doctrine  of  universal  peace 
is  founded  on  the  doctrine  of  a universal 
brotherhood. 

Warrant  of  Constitution.  The  docu- 
ment which  authorizes  or  gives  a Warrant  to 
certain  persons  therein  named  to  organize  and 
constitute  a Lodge,  Chapter,  or  other  Masonic 
body,  and  which  ends  usually  with  the  for- 
mula, “for  which  this  shall  be  your  sufficient 
warrant.” 

The  practise  of  granting  Warrants  for 
the  constitution  of  Lodges,  dates  only  from 
the  period  of  the  revival  of  Masonry  in 
1717.  Previous  to  that  period  “a  sufficient 
number  of  brethren,”  says  Preston  {Illustra- 
tions, ed.  1792,  p.  248),  “met  together  within 
a certain  district,  had  ample  power  to  make 


Masons,  and  discharge  every  duty  of  Ma- 
sonry without  a Warrant  of  Constitution.” 
But  in  1717  a regulation  was  adopted  “that 
the  privilege  of  assembling  as  Masons,  which 
had  been  hitherto  unlimited,  should  be  vested 
in  certain  Lodges  or  assemblies  of  Masons 
convened  in  certain  places;  and  that  every 
Lodge  to  be  hereafter  convened,  except  the 
four  old  Lodges  at  this  time  existing,  should  be 
legally  authorized  to  act  by  a Warrant  from 
the  Grand  Master,  for  the  time  being,  granted 
to  certain  individuals  by  petition,  with  the 
consent  and  approbation  of  the  Grand  Lodge 
in  communication;  and  that  without  such 
Warrant  no  Lodge  should  be  hereafter  deemed 
regular  or  constitutional.”  And  consequently, 
ever  since  the  adoption  of  that  regulation,  no 
Lodge  has  been  regular  unless  it  is  working 
under  such  an  authority.  The  word  War- 
rant is  appropriately  used,  because  in  its  legal 
acceptation  it  means  a document  giving  au- 
thority to  perform  some  specified  act. 

In  England,  the  Warrant  of  Constitution 
emanates  from  the  Grand  Master;  in  the 
United  States,  from  the  Grand  Lodge.  In 
America,  the  Grand  Master  grants  only  a Dis- 
pensation to  hold  a Lodge,  which  may  be  re- 
voked or  confirmed  by  the  Grand  Lodge; 
in  the  latter  case,  the  Warrant  wiU  then  be  is- 
sued. The  Warrant  of  Constitution  is  granted 
to  the  Master  and  Wardens,  and  to  their 
successors  in  office;  it  continues  in  force 
only  during  the  pleasure  of  the  Grand  Lodge, 
and  may,  therefore,  at  any  time  be  revoked, 
and  the  Lodge  dissolved  by  a vote  of  that 
body,  or  it  may  be  temporarily  arrested  or 
suspended  by  an  edict  of  the  Grand  Master. 
This  will,  however,  never  be  done,  unless  the 
Lodge  has  violated  the  ancient  landmarks,  or 
failed  to  pay  due  respect  and  obedience  to  the 
Grand  Lodge  or  to  the  Grand  Master.  At 
the  formation  of  the  first  Lodges  in  a number 
of  the  States  in  the  South  and  Middle  West, 
the  Grand  Lodges  of  other  States  granted 
both  Dispensation  and  Charter. 

When  a Warrant  of  Constitution  is  revoked 
or  recalled,  the  jewels,  furniture,  and  funds  of 
the  Lodge  revert  to  the  Grand  Lodge. 

Lastly,  as  a Lodge  holds  its  communications 
only  under  the  authority  of  this  Warrant  of 
Constitution,  no  Lodge  can  be  opened,  or  pro- 
ceed to  business,  unless  it  be  present.  If  it 
be  mislaid  or  destroyed,  it  must  be  recovered, 
or  another  obtained;  and  until  that  is  done, 
the  communications  of  the  Lodge  must  be 
suspended;  and  if  the  Warrant  of  Constitu- 
tion be  taken  out  of  the  room  during  the 
session  of  the  Lodge,  the  authority  of  the 
Master  instantly  ceases. 

Washing  Hands.  See  Lustration. 

Washington.  Freemasonry  in  an  organ- 
ized form  was  introduced  into  Washington  by 
the  Grand  Lodge  of  Oregon,  which  estabhshed 
four  Lodges  there  previous  to  the  year  1858. 
These  Lodges  were  Olympia,  No.  5;  Steila- 
coom.  No.  8;  Grand  Mound,  No.  21,  and 
Washington,  No.  22.  On  December  6-9, 
1858,  delegates  from  these  four  Lodges  met  in 
convention  at  the  city  of  Olympia,  and  organ- 


838 


WASHINGTON 


WASHINGTON 


ized  the  Grand  Lodge  of  Free  and  Accepted 
Masons  of  the  Territory  of  Washington. 
T.  F.  McElroy  was  elected  Grand  Master, 
and  T.  M.  Reed,  Grand  Secretary. 

In  1872  the  Ancient  and  Accepted  Scottish 
Rite  was  introduced  by  Bro.  Edwin  A.  Sher- 
man, the  agent  of  the  Supreme  Council  of  the 
Southern  Jurisdiction,  and  several  bodies  of 
that  Rite  were  organized.  The  Grand  Chap- 
ter of  Washington  was  organized  in  1884;  and 
the  Grand  Commandery  of  Knights  Templar 
in  1887. 

Washington,  Congress  of.  A Congress 
of  American  Masons  was  convoked  at  the  city 
of  Washington,  in  the  year  1822,  at  the  call 
of  several  Grand  Lodges,  for  the  purpose 
of  recommending  the  establishment  of  a 
General  Grand  Lodge  of  the  United  States. 
The  result  was  an  unsuccessful  one. 

Washington,  George.  The  name^  of 
Washington  claims  a place  in  Masonic  biog- 
raphy, not  because  of  apy  services  he  has  done 
to  the  Institution  either  as  a worker  or  a 
writer,  but  because  the  fact  of  his  connection 
with  the  Craft  is  a source  of  pride  to  every 
American  Mason,  at  least,  who  can  thus  call 
the  “Father  of  his  Country”  a brother. _ There 
is  also  another  reason.  While  the  friends  of 
the  Institution  have  felt  that  the  adhesion  to 
it  of  a man  so  eminent  for  virtue  was  a proof 
of  its  moral  and  religious  character,  the  oppo- 
nents of  Masonry,  being  forced  to  admit  the 
conclusion,  have  sought  to  deny  the  premises, 
and,  even  if  compelled  to  admit  the  fact  of 
Washington’s  initiation,  have  persistently 
asserted  that  he  never  took  any  interest  in  it, 
disapproved  of  its  spirit,  and  at  an  early  period 
of  his  Life  abandoned  it.  The  truth  of  history 
requires  that  these  misstatements  should  be 
met  by  a brief  recital  of  his  Masonic  career. 

Washington  was  initiated,  in  1752,  in  the 
Lodge  at  Fredericksburg,  Virginia,  and  the 
records  of  that  Lodge,  stiU  in  existence, 
present  the  following  entries  on  the  subject. 
The  first  entry  is  thus : 

“Nov.  4th,  1752.  This  evening  Mr.  George 
Washington  was  initiated  as  an  Entered  Ap- 
prentice”; and  the  receipt  of  the  entrance  fee, 
amounting  to  £2  3s.,  is  acknowledged. 

On  the  3d  of  March  in  the  following 
year,  “Mr.  George  Washington”  is  re- 
corded as  having  been  passed  a Fellow- 
Craft;  and  on  the  4th  of  the  succeeding 
August,  the  record  of  the  transactions  of 
the  evening  states  that  “Mr.  George  Wash- 
ington,” and  others  whose  names  are  men- 
tioned, have  been  raised  to  the  sublime 
degree  of  Master  Mason. 

For  five  years  after  his  initiation,  he  was 
engaged  in  active  military  service,  and  it  is 
not  likely  that  during  that  period  his  at- 
tendance on  the  communications  of  the 
Lodge  could  have  been  frequent.  Some 
English  writers  have  asserted  that  he  was 
made  a Mason  during  the  old  French  War, 
in  a military  Lodge  attached  to  the  46th 
Regiment.  The  Bible  on  which  he  is  said 
to  have  been  obligated  is  still  in  existence, 
although  the  Lodge  v/as  many  years  ago 


dissolved,  at  Halifax,  Nova  Scotia.  The 
records  of  the  Lodge  are,  or  were,  not  long 
since,  extant,  and  furnish  the  evidence  that 
Washington  was  there,  and  received  some 
Masonic  degree.  It  is  equally  clear  that  he 
was  first  initiated  in  Fredericksburg  Lodge, 
for  the  record  is  still  in  possession  of  the 
Lodge. 

Three  methods  have  been  adopted  to 
reconcile  this  apparent  discrepancy.  Bro. 
Hayden,  in  his  work  on  Washington  and  his 
Masonic  Compeers  (p.  31),  suggests  that  an 
obligation  had  been  administered  to  him  as 
a test-oath  when  visiting  the  Lodge,  or  that 
the^  Lodge,  deeming  the  authority  under 
which  he  had  been  made  insufficient,  bad 
required  him  to  be  healed  and  reobligated. 
Neither  of  these  attempts  to  solve  the  diffi- 
culty appears  to  have  any  plausibility. 

Bro.  C.  W.  Moore,  of  Massachusetts,  in 
the  Freemasons’  Monthly  Magazine  (vol.  xi., 
p.  261),  suggests  that,  as  it  was  then  the 
custom  to  confer  the  Mark  Degree  as  a side 
degree  in  Masters’  Lodges,  and  as  it  has 
been  proved  that  Washington  was  in  pos- 
session of  that  degree,  he  may  have  re- 
ceived it  in  Lodge  No.  227,  attached  to  the 
46th  Regiment.  This  certainly  presents  a 
more  satisfactory  explanation  than  either 
of  those  offered  by  Bro.  Hayden. 

The  connection  of  Washington  with  the 
British  military  Lodge  will  serve  as  some 
confirmation  of  the  tradition  that  he  was 
attentive  to  Masonic  duties  during  the  five 
years  from  1753  to  1758,  when  he  was  en- 
gaged in  mihtary  service. 

There  is  ample  evidence  that  during  the 
Revolutionary  War,  while  he  was  Com- 
mander-in-Cffief  of  the  American  armies, 
he  was  a frequent  attendant  on  the  meetings 
of  military  Lodges.  Some  years  ago.  Cap- 
tain Hugh  Maloy,  a revolutionary  veteran, 
then  residing  in  Ohio,  declared  that  on  one 
of  these  occasions  he  was  initiated  in  Wash- 
ington’s marquee,  the  chief  himself  presid- 
ing at  the  ceremony.  Bro.  Scott,  a Past 
Grand  Master  of  Virginia,  asserted  that 
Washington  was  in  frequent  attendance  on 
the  communications  of  the  brethren.  The 
proposition  made  to  elect  him  a Grand 
Master  of  the  United  States,  as  wiU  be  here- 
after seen,  affords  a strong  presumption  that 
his  name  as  a Mason  had  become  familiar  to 
the  Craft. 

In  1777,  the  Convention  of  Vii’ginia 
Lodges  recommended  Washington  as  the 
most  proper  person  to  be  elected  Grand 
Master  of  the  Independent  Grand  Lodge  of 
that  commonwealth.  Dove  has  given  in  his 
Text-Book  the  complete  records  of  the  Con- 
vention; and  there  is  therefore  no  doubt  that 
the  nomination  was  made.  It  was,  however, 
declined  by  Washington. 

Soon  after  the  beginning  of  the  Revolution, 
a disposition  was  manifested  among  American 
Masons  to  dissever  their  connection,  as 
subordinates,  with  the  Masonic  authorities 
of  the  mother  country,  and  in  several  of 
the  newly  erected  States  the  Provincial 


‘-■y.  V 


WASHINGTON 


WASHINGTON 


839 


Grand  Lodges  assumed  an  independent 
character.  The  idea  of  a Grand  Master  of 
the  whole  of  the  United  States  had  also 
become  popular.  On  February  7,  1780,  a 
convention  of  delegates  from  the  mihtary 
Lodges  in  the  army  was  held  at  Morris- 
town, in  New  Jersey,  when  an  address  to  the 
Grand  Masters  in  the  various  States  was 
adopted,  recommending  the  estabhshment 
of  “one  Grand  Lodge  in  America,”  and  the 
election  of  a Grand  Master.  This  address 
was  sent  to  the  Grand  Lodges  of  Massachu- 
setts, Pennsylvania  and  Virginia;^  and 
although  the  name  of  Washington  is  not 
mentioned  in  it,  those  Grand  Lodges  were 
notified  that  he  was  the  first  choice  of  the 
brethren  who  had  framed  it. 

While  these  proceedings  were  in  progress, 
the  Grand  Lodge  of  Pennsylvania  had 
taken  action  on  the  same  subject.  On 
January  13,  1780,  it  had  held  a session,  and 
it  was  unanimously  declared  that  it  was  for 
the  benefit  of  Masonry  that  “a  Grand  Master 
of  Masons  throughout  the  United  States” 
should  be  nominated;  whereupon,  with 
equal  unanimity.  General  Washington  was 
elected  to  the  office.  It  was  then  ordered  that 
the  minutes  of  the  election  be  transmitted  to 
the  different  Grand  Lodges  in  the  United 
States,  and  their  concurrence  therein  be 
requested.  The  Grand  Lodge  of  Massachu- 
setts, doubting  the  expediency  of  electing  a 
General  Grand  Master,  dechned  to  come  to 
any  determination  on  the  question,  and  so 
the  subject  was  dropped. 

This  will  correct  the  error  into  which 
many  foreign  Grand  Lodges  and  Masonic 
writers  have  fallen,  of  supposing  that  Wash- 
ington was  ever  a Grand  Master  of  the 
United  States.  The  error  was  strengthened 
by  a medal  contained  in  Merzdorf’s  Medals 
of  the  Fraternity  of  Freemasons,  which  the 
editor  states  was  struck  by  the  Lodges  of 
Pennsylvania.  This  statement  is,  however, 
liable  to  great  doubt.  The  date  of  the  medal 
is  1797.  On  the  obverse  is  a hkeness  of 
Washington,  with  the  device,  “Washington, 
President,  1797.”  On  the  reverse  is  a 
tracing-board  and  the  device,  “Amor,  Honor, 
et  Justitia.  G.  W.,  G.  G.  M.”  French  and 
German  Masonic  historians  have  been  de- 
ceived by  this  medal,  and  refer  to  it  as  their 
authority  for  asserting  that  Washington 
was  a Grand  Master.  Penning  and  Thory, 
for  instance,  place  the  date  of  his  election 
to  that  office  in  the  year  in  which  the  medal 
was  struck.  More  recent  European  writers, 
however,  directed  by  the  researches  of  the 
American  authorities,  have  discovered  and 
corrected  the  mistake. 

We  next  hear  of  Washington’s  official  con- 
nection in  the  year  1788.  Lodge  No.  39,  at 
Alexandria,  which  had  hitherto  been  working 
under  the  Grand  Lodge  of  Pennsylvania,  in 
1788  transferred  its  allegiance  to  Virginia. 
On  May  29th  in  that  year  the  Lodge  adopted 
the  following  resolution: 

“The  Lodge  proceeded  to  the  appointment 
of  Master  and  Deputy  Master  to  be  recom- 


mended to  the  Grand  Lodge  of  Virginia,  when 
George  Washington,  Esq.,  was  unanimously 
chosen  Master;  Robert  McCrea,  Deputy 
Master;  Wm.  Hunter,  Jr.,  Senior  Warden; 
John  Alhson,  Junior  Warden.” 

It  was  also  ordered  that  a committee  should 
wait  on  General  Washington,  “and  inquire  of 
him  whether  it  will  be  agreeable  to  him  to  be 
named  in  the  Charter.”  What  was  the  result 
of  that  interview,  we  do  not  positively  know. 
But  it  is  to  be  presumed  that  the  reply  of 
Washington  was  a favorable  one,  for  the  appli- 
cation for  the  Charter  contained  his  name, 
which  would  hardly  have  been  inserted  if  it 
had  been  repugnant  to  his  wishes.  And  the 
Charter  or  Warrant  under  which  the  Lodge 
is  still  working  is  granted  to  Washington  as 
Master.  The  appointing  clause  is  in  the 
following  words: 

“Know  ye  that  we,  Edmund  Randolph, 
Esquire,  Governor  of  the  Commonwealth 
aforesaid,  and  Grand  Master  of  the  Most 
Ancient  and  Honorable  Society  of  Freemasons 
within  the  same,  by  and  with  the  consent  of 
the  Grand  Lodge  of  Virginia,  do  hereby  con- 
stitute and  appoint  our  illustrious  and  well- 
beloved  Brother,  George  Washington,  Esquire, 
late  General  and  Commander-in-Chief  of  the 
forces  of  the  United  States  of  America,  and  our 
worthy  Brethren  Robert  McCrea,  William 
Hunter,  Jr.,  and  John  Allison,  Esqs.,  together 
with  all  such  other  brethren  as  may  be  ad- 
mitted to  associate  with  them,  to  be  a ‘first, 
true,  and  regular  Lodge  of  Freemasons,  by  the 
name,  title,  and  designation  of  the  Alexandria 
Lodge,  No.  22.’”  In  1805,  the  Lodge,  which 
is  still  in  existence,  was  permitted  by  the 
Grand  Lodge  to  change  its  name  to  that  of 
“Washington  Alexandria,”  in  honor  of  its 
first  Master. 

The  evidence,  then,  is  clear  that  Washing- 
ton was  the  Master  of  a Lodge.  Whether  he 
ever  assumed  the  duties  of  the  office,  and,  if  he 
assumed,  how  he  discharged  them,  we  know 
only  from  the  testimony  of  Timothy  Bigelow, 
who,  in  a Eulogy  delivered  before  the  Grand 
Lodge  of  Massachusetts,  two  months  after 
Washington’s  death,  and  eleven  after  his  ap- 
pointment as  Master,  made  the  following 
statement: 

“The  information  received  from  our  breth- 
ren who  had  the  happiness  to  be  members  of 
the  Lodge  over  which  he  presided  for  many 
years,  and  of  which  he  died  the  Master,  fur- 
nishes abundant  proof  of  his  persevering  zeal 
for  the  prosperity  of  the  Institution.  Con- 
stant and  punctual  in  his  attendance,  scrupu- 
lous in  his  observance  of  the  regulations  of 
the  Lodge,  and  solicitous,  at  all  times,  to  com- 
municate light  and  instruction,  he  discharged 
the  duties  of  the  Chair  with  uncommon  dig- 
nity and  inteffigence  in  all  the  mysteries  of  our 
art.” 

There  is  also  a very  strong  presumption 
that  Washington  accepted  and  discharged 
the  duties  of  the  Chair  to  the  satisfaction  of 
the  Lodge.  At  the  first  election  held  after  the 
Charter  had  been  issued,  he  was  elected,  or 
we  should  rather  say  reelected,  Master.  The 


840 


WASHINGTON 


WEARY 


record  of  the  Lodge,  under  the  date  of  De- 
cember 20,  1788,  is  as  follows: 

“His  Excellency,  General  Washington, 
unanimously  elected  Master;  Robert  McCrea, 
Senior  Warden;  Wm.  Hunter,  Jr.,  Junior 

Warden;  Wm.  Hodgson,  Treasurer;  Joseph 

Greenway,  Secretary;  Dr.  Frederick  Span- 
bergen.  Senior  Deacon;  George  Richards, 
Junior  Deacon.”  The  subordinate  officers 

had  undergone  a change:  McCrea,  who  had 
been  named  in  the  petition  as  Deputy  Master, 
an  officer  not  recognized  in  this  country,  was 
made  Senior  Warden;  Wm.  Hunter,  who  had 
been  nominated  as  Senior  Warden,  was  made 
Junior  Warden;  and  the  original  Junior 

Warden,  John  Allison,  was  dropped.  But 
there  was  no  change  in  the  office  of  Master. 
Washington  was  again  elected.  The  Lodge 
would  scarcely  have  been  so  persistent  with- 
out his  consent;  and  if  his  consent  was  given, 
we  know,  from  his  character,  that  he  would 
seek  to  discharge  the  duties  of  the  office  to 
his  best  abilities.  This  circumstance  gives, 
if  it  be  needed,  strong  confirmation  to  the 
statement  of  Bigelow. 

But  incidents  like  these  are  not  all  that  are 
left  to  us  to  exhibit  the  attachment  of  Wash- 
ington to  Masonry.  On  repeated  occasions 
he  has  announced,  in  his  letters  and  addresses 
to  various  Masonic  bodies,  his  profound  es- 
teem for  the  character,  and  his  just  apprecia- 
tion of  the  principles,  of  that  Institution  into 
which,  at  so  early  an  age,  he  had  been  ad- 
mitted. And  during  his  long  and  laborious 
life,  no  opportunity  was  presented  of  which  he 
did  not  avail  himself  to  evince  his  esteem  for 
the  Institution. 

Thus,  in  the  year  1797,  in  reply  to  an  af- 
fectionate address  from  the  Grand  Lodge  of 
Massachusetts,  he  says:  “My  attachment  to 
the  Society  of  which  we  are  members  will  dis- 
pose me  always  to  contribute  my  best  endeav- 
ors to  promote  the  honor  and  prosperity  of  the 
Craft.” 

Five  years  before  this  letter  was  written,  he 
had,  in  a communication  to  the  same  body, 
expressed  his  opinion  of  the  Masonic  Institu- 
tion as  one  whose  liberal  principles  are  founded 
on  the  immutable  laws  of  “truth  and  justice,” 
and  whose  “grand  object  is  to  promote  the 
happiness  of  the  human  race.” 

In  answer  to  an  address  from  the  Grand 
Lodge  of  South  Carolina  in  1791,  he  says:  “I 
recognize  with  pleasure  my  relation  to  the 
brethren  of  your  Society,”  and  “I  shall  be 
happy,  on  every  occasion,  to  evince  my  regard 
for  the  Fraternity.”  And  in  the  same  letter 
he  takes  occasion  to  allude  to  the  Masonic 
Institution  as  “an  association  whose  princi- 
ples lead  to  purity  of  morals,  and  are  beneficial 
of  action.” 

In  writing  to  the  officers  and  members  of 
St.  David’s  Lodge  at  Newport  (R.  I.),  in  the 
same  year,  he  uses  this  language:  “Being  per- 
suaded that  a just  application  of  the  princi- 
ples on  which  the  Masonic  fraternity  is 
founded  must  be  promotive  of  private  virtue 
and  public  prosperity,  I shall  always  be  happy 
to  advance  the  interests  of  the  Society,  and 


to  be  considered  by  them  as  a deserving 
brother.” 

And  lastly,  for  I will  not  further  extend 
these  citations,  in  a letter  addressed  in  No- 
vember, 1798,  only  thirteen  months  before  hia 
death,  to  the  Grand  Lodge  of  Maryland  he  has 
made  this  explicit  declaration  of  his  opinion 
of  the  Institution: 

“So  far  as  I am  acquainted  with  the  doc- 
trines and  principles  of  Freemasonry,  I con- 
ceive them  to  be  founded  in  benevolence,  and 
to  be  exercised  only  for  the  good  of  mankind. 
I cannot,  therefore,  upon  this  ground,  with- 
draw my  approbation  from  it.” 

So  much  has  been  said  upon  the  Masonic 
career  and  opinions  of  Washington  because 
American  Masons  love  to  dwell  on  the  fact 
that  the  distinguished  patriot,  whose  memory 
is  so  revered  that  his  unostentatious  grave  on 
the  banks  of  the  Potomac  has  become  the 
Mecca  of  America,  was  not  only  a brother  of 
the  Craft,  but  was  ever  ready  to  express  his 
good  opinion  of  the  Society.  They  feel  that 
under  the  panoply  of  his  great  name  they  may 
defy  the  malignant  charges  of  their  adver- 
saries. They  know  that  no  better  reply  can 
be  given  to  such  charges  than  to  say,  in  the 
language  of  Clinton,  “Washington  would  not 
have  encouraged  an  Institution  hostile  to 
morality,  religion,  good  order,  and  the  public 
welfare.’* 

Watchwords.  Used  in  the  Thirty-second 
Degree  of  the  Ancient  and  Accepted  Scottish 
Rite  because  that  degree  has  a military  form, 
but  not  found  in  other  degrees  of  Masonry. 

Waterfall.  Llsed  in  the  Fellow-Craft’s 
Degree  as  a symbol  of  plenty,  for  which  the 
word  Waterford  is  sometimes  improperly  sub- 
stituted. (See  Shibboleth.) 

Wayfaring  Man.  A term  used  in  the 
legend  of  the  Third  Degree  to  denote  the  per- 
son met  near  the  port  of  Joppa  by  certain  per- 
sons sent  out  on  a search  by  King  Solomon. 
The  part  of  the  legend  which  introduces  the 
wayfaring  man,  and  his  interview  with  the 
Fellow-Crafts,  was  probably  introduced  into 
the  American  system  by  Webb,  or  found  by 
him  in  the  older  rituals  practised  in  this  coun- 
try. It  is  not  in  the  old  English  rituals  of  the 
last  century,  nor  is  the  circumstance  detailed 
in  the  present  Enghsh  lecture.  A wayfaring 
man  is  defined  by  Phillips  as  “one  accus- 
tomed to  travel  on  the  road.”  The  expression 
is  becoming  obsolete  in  ordinary  language, 
but  it  is  preserved  in  Scripture — “he  saw  a 
wayfaring  man  in  the  street  of  the  city  ” 
(Judges  xix.  17) — and  in  Masonry,  both  of 
which  still  retain  many  words  long  since  dis- 
used elsewhere. 

Weary  Sojourners.  Spoken  of  in  the 
American  legend  of  the  Royal  Arch  as  three  of 
the  captives  who  had  been  restored  to  liberty 
by  Cyrus,  and,  after  sojourning  or  remaining 
longer  in  Babylon  than  the  main  body  of  their 
brethren,  had  at  length  repaired  to  Jerusalem 
to  assist  in  rebuilding  the  Temple. 

It  was  while  the  workmen  were  engaged  in 
making  the  necessary  excavations  for  laying 
the  foundation,  and  whil«  numbers  continued 


WEBB-PRESTON 


WEBB 


841 


to  arrive  at  Jerusalem  from  Babylon,  that 
these  three  worn  and  weary  sojourners,  after 
plodding  on  foot  over  the  rough  and  devious 
roads  between  the  two  cities,  offered  them- 
selves to  the  Grand  Council  as  willing  partici- 
pants in  the  labor  of  erection.  Who  these 
sojourners  were,  we  have  no  historical  means 
of  discovering;  but  there  is  a Masonic  tra- 
dition (entitled,  perhaps,  to  but  little  weight) 
t’nat  they  were  Hananiah,  Mishael,  and  Aza- 
riah,  three  holy  men,  who  are  better  known  to 
general  readers  by  their  Chaldaic  names  of 
Shadrach,  Meshech,  and  Abed-nego,  as  hav- 
ing been  miraculously  preserved  from  the 
fiery  furnace  of  Nebuchadnezzar. 

Their  services  were  accepted,  and  from  their 
diligent  labors  resulted  that  important  dis- 
covery, the  perpetuation  and  preservation  of 
which  constitutes  the  great  end  and  design  of 
the  Royal  Arch  Degree. 

Such  is  the  legend  of  the  American  Royal 
Arch.  It  has  no  known  foundation  in  history, 
and  is  therefore  altogether  mythical.  But  it 
presents,  as  a myth,  the  symbolic  idea  of  ardu- 
ous and  unfaltering  search  after  truth,  and  the 
final  reward  that  such  devotion  receives. 

Webb-Preston  Work.  The  title  given  by 
Dr.  Robert  Morris  to  a system  of  lectures 
which  he  proposed  to  introduce,  in  1859,  into 
the  Lodges  of  the  United  States,  and  in  which 
he  was  partly  successfuL  He  gave  this  name 
to  his  system  because  his  theory  was  that  the 
lectures  of  Thomas  Smith  Webb  and  those  of 
Preston  were  identical.  But  this  theory  is 
untenable,  for  it  has  long  since  been  shown 
that  the  lectures  of  Webb  were  an  abridgment, 
and  a very  material  modification  of  those  of 
Preston.  In  1863,  and  for  a few  years  after- 
ward, the  question  of  the  introduction  of  the 
“Webb-Preston  work ” was  a subject  of  warm, 
and  sometimes  of  intemperate,  discussion  in 
several  of  the  Western  jurisdictions.  It  has 
now,  however,  at  least  as  a subject  of  contro- 
versy, ceased  to  attract  the  attention  of  the 
Craft.  One  favorable  result  was,  however, 
produced  by  these  discussions,  and  that  is, 
that  they  led  to  a more  careful  investigation 
and  a better  understanding  of  the  nature  and 
history  of  the  rituals  which  have,  during  the 
nineteenth  century,  been  practised  in  America. 
The  bitterness  of  feeling  has  passed  away,  but 
the  knowledge  that  it  elicited  remains. 

Webb,  Thomas  Smith.  No  name  in 
Masonry  is  more  familiar  to  the  American 
Mason  than  that  of  Webb,  who  was  really  the 
inventor  and  founder  of  the  system  of  work 
which,  under  the  appropriate  name  of  the 
American  Rite  (although  often  improperly 
called  the  York  Rite),  is  universally  practised 
in  the  United  States.  The  most  exhaustive 
biography  of  him  that  has  been  written  is  that 
of  Bro.  Cornelius  Moore,  in  his  Leaflets  of 
Masonic  Biography,  and  from  that,  with  a few 
additions  from  other  sources,  the  present 
sketch  is  derived. 

Thomas  Smith  Webb,  the  son  of  parents 
who  a few  years  previous  to  his  birth  had 
emigrated  from  England  and  settled  in 
Boston,  Massachusetts,  was  born  in  that 


city,  October  13,  1771.  He  was  educated 
in  one  of  the  public  schools,  where  he  ac- 
quired such  knowledge  as  was  at  that  time 
imparted  in  them,  and  became  proficient 
in  the  French  and  Latin  languages. 

He  selected  as  a profession  either  that 
of  a printer  or  a bookbinder;  his  biographer 
is  uncertain  which,  but  inclines  to  think 
that  it  was  the  former.  After  completing 
his  apprenticeship  he  removed  to  Keene,  in 
New  Hampshire,  wliere  he  worked  at  his 
trade,  and  about  the  year  1792  (for  tl-e 
precise  date  is  unknown)  was  initiated  in 
Freemasonry  in  Rising  Sun  Lodge  in  that 
town. 

While  residing  at  Keene  he  married  Miss 
Martha  Hopkins,  and  shortly  afterward 
removed  to  Albany,  New  York,  where  he 
opened  a bookstore.  When  and  where  he 
received  the  high  degrees  has  not  been  stated, 
but  we  find  him,  while  living  at  Albany, 
engaged  in  the  estabhshment  of  a Chapter 
and  an  Encampment. 

It  was  at  this  early  period  of  his  life  that 
Webb  appears  to  have  commenced  his 
labors  as  a Masonic  teacher,  an  office  which 
he  continued  to  fill  with  great  influence  until 
the  close  of  his  life.  In  1797  he  published  at 
Albany  the  first  edition  of  his  Freemasons’ 
Monitor;  or,  Illustrations  of  Masonry.  It 
purports  to  be  “by  a Royal  Arch  Mason, 
K.  T.,  K.  M.,  etc.”  He  did  not  claim  the 
authorship  until  the  subsequent  edition; 
but  his  name  and  that  of  his  partner,  Spencer, 
appear  in  the  imprint  as  publishers.  He 
acknowledges  in  the  preface  his  indebted- 
ness to  Preston  for  the  observations  on  the 
first  three  degrees.  But  he  states  that  he 
has  differently  arranged  Preston’s  distribu- 
tions of  the  sections,  because  they  were 
“not  agreeable  to  the  mode  of  working  in 
America.”  This  proves  that  the  Prestonian 
system  was  not  then  followed  in  the  United 
States,  and  ought  to  be  a sufficient  answer 
to  those  who  at  a later  period  attempted  to 
claim  an  identity  between  the  lectures  of 
Preston  and  Webb. 

About  the  year  1801  he  removed  to  Provi- 
dence, Rhode  Island,  where  he  engaged  in 
the  manufacture  of  wall-paper  on  a rather 
extensive  scale.  By  this  time  his  reputation 
as  a Masonic  teacher  had  been  well  estab- 
lished, for  a committee  was  appointed  by 
St.  John’s  Lodge  of  Providence  to  wait  upon 
and  inform  him  that  this  Lodge  (for  his 
great  exertions  in  the  cause  of  Masonry) 
“wish  him  to  become  a member  of  the  same.” 
He  accepted  the  invitation,  and  passing 
through  the  various  gradations  of  office  was 
elected,  in  1813,  Grand  Master  of  the  Masons 
of  Rhode  Island. 

But  it  is  necessary  now  to  recur  to  pre- 
ceding events.  In  1797,  on  October  24th,  a 
convention  of  committees  from  several 
Chapters  in  the  Northern  States  was  held  in 
Boston  for  the  purpose  of  deliberating  on 
the  propriety  and  expediency  of  establishing 
a Grand  Chapter  of  Royal  Arch  Masons 
for  the  Northern  States.  Of  this  convention 


842 


WEBB 


WEISHAUPT 


Webb  was  chosen  as  the  chairman.  Pre- 
vious to  this  time  the  Royai  Arch  degrees 
had  been  conferred  in  Masters’  Lodges  and 
under  a Lodge  Warrant.  It  is  undoubtedly 
to  the  influence  of  Webb  that  we  are  to 
attribute  the  disseverance  of  the  degree 
from  that  jurisdiction  and  the  establish- 
ment of  independent  Chapters.  It  was  one 
of  the  first  steps  that  he  took  in  the  organ- 
ization of  the  American  Rite.  The  circu- 
lar addressed  by  the  convention  to  the 
Chapters  of  the  country  was  most  probably 
from  the  pen  of  Webb. 

The  Grand  Chapter  having  been  organ- 
ized in  January,  1798,  Webb  was  elected 
Grand  Scribe,  and  reelected  in  1799,  at 
which  time  the  body  assumed  the  title  of 
the  General  Grand  Chapter.  In  1806  he 
was  promoted  to  the  office  of  General  Grand 
King,  and  in  1816  to  that  of  Deputy  General 
Grand  High  Priest,  which  he  held  until  his 
death. 

During  all  this  time,  Webb,  although 
actively  engaged  in  the  labors  of  Masonic 
instruction,  continued  his  interest  in  the 
manufacture  of  wall-paper,  and  in  1817  re- 
moved his  machinery  to  the  West,  Moore 
thinks,  with  the  intention  of  making  his 
residence  there. 

In  1816  he  visited  the  Western  States, 
and  remained  there  two  years,  during  which 
time  he  appears  to  have  been  actively  en- 
gaged in  the  organization  of  Chapters, 
Grand  Chapters,  and  Encampments.  It  was 
during  this  visit  that  he  established  the 
Grand  Chapters  of  Ohio  and  Kentucky, 
by  virtue  of  his  powers  as  a General  Grand 
Officer. 

In  August,  1818,  he  left  Ohio  and  returned 
to  Boston.  In  the  spring  of  1819,  he  again 
began  a visit  to  the  West,  but  he  reached 
no  farther  than  Cleveland,  Ohio,  where  he 
died  very  suddenly,  it  is  supposed  in  a fit 
of  apoplexy,  on  July  6,  1819,  and  was  buried 
tiie  next  day  with  Masonic  honors.  The 
body  was  subsequently  disinterred  and 
conveyed  to  Providence,  where,  on  the  8th 
of  November,  it  was  reinterred  by  the  Grand 
Lodge  of  Rhode  Island. 

Webb’s  influence  over  the  Masons  of  the 
United  States,  as  the  founder  of  a Rite,  was 
altogether  personal.  In  Masonic  literature 
he  has  made  no  mark,  for  his  labors  as  an 
author  are  confined  to  a single  work,  his 
Monitor,  and  this  is  little  more  than  a syl- 
labus of  his  lectures.  Although,  if  we  may 
judge  by  the  introductory  remarks  to  the 
various  sections  of  the  degrees,  and  espe- 
cially to  the  second  one  of  the  Third  Degree, 
Webb  was  but  little  acquainted  with  the 
true  philosophical  symbolism  of  Freemasonry, 
such  as  was  taught  by  Hutchinson  in  Eng- 
land and  by  his  contemporaries  in  this 
country,  Harris  and  Tovui;  he  was  what 
Carson  properly  calls  him,  “the  ablest 
Masonic  ritualist  of  his  day — the  very 
prince  of  Masonic  workmen,”  and  this  was 
the  instrument  with  which  he  worked  for 
the  extension  of  the  new  Rite  which  he  estab- 


lished. The  American  Rite  would  have 
been  more  perfect  as  a system  had  its  founder 
entertained  profounder  views  of  the  phi- 
losophy and  symbolism  of  Masonry  as  a 
science;  but  as  it  is,  with  imperfections  which 
time,  it  is  hoped,  wiU  remove,  and  deficien- 
cies which  future  researches  of  the  Masonic 
scholar  will  supply,  it  still  must  ever  be  a 
inonument  of  the  ritualistic  skill,  the  devo- 
tion, and  the  persevering  labor  of  Thomas 
Smith  Webb. 

The  few  odes  and  anthems  composed  by 
Webb  for  his  rituals  possess  a high  degree 
of  poetic  merit,  and  evince  the  possession 
of  much  genius  in  their  author. 

Wedekind,  Georg  Christian  Gottlieb, 
Baron  von.  A German  pliysician  and  Pro- 
fessor of  Medicine  at  Metz,  and  a medical 
writer  of  reputation.  He  was  born  at 
Gottingen,  January  8,  1761.  As  a Mason, 
he  was  distinguished  as  a member  of  the 
Eclectic  Union,  and  labored  effectually  for 
the  restoration  of  good  feeling  between  it 
and  the  Directorial  Lodge  at  Frankfort. 
His  Masonic  works,  which  are  numerous, 
consist  principally  of  addresses,  controversial 
pamphlets,  and  contributions  to  the  Alten- 
burg  Journal  of  Freemasonry.  Pie  died  in 
1831. 

Weeping  Virgin.  The  weeping  virgin 
with  disheveled  hair,  in  the  monument  of 
the  Third  Degree,  used  in  the  American 
Rite,  is  interpreted  as  a symbol  of  grief  for 
the  unfinished  state  of  the  Temple.  Jeremy 
Cross,  who  is  said  to  have  fabricated  the 
monumental  symbol,  was  not,  we  are  sat- 
isfied, acquainted  with  Hermetic  science. 
Yet  a woman  thus  portrayed,  standing  near 
a tomb,  was  a very  appropriate  symbol  for 
the  Third  Degree,  whose  dogma  is  the  resur- 
rection. In  Hermetic  science,  according  to 
Nicolas  Flammel  {Hieroglyphica,  cap.  xxxii.), 
a woman  having  her  hair  disheveled  and 
standing  near  a tomb  is  a symbol  of  the  soul. 

Welshaupt,  Adam.  He  is  celebrated  in 
the  history  of  Masonry  as  the  founder  of 
the  Order  of  Illuminati  of  Bavaria,  among 
whom  he  adopted  the  characteristic  or  Order 
name  of  Spartacits.  He  was  born  February 
6,  1748,  at  Ingoldstadt,  and  was  educated 
by  the  Jesuits,  toward  whom,  however,  he 
afterward  exhibited  the  bitterest  enmity, 
and  was  equally  hated  by  them  in  return. 
In  1772  he  became  Extraordinary  Professor 
of  Law,  and  in  1775,  Professor  of  Natural 
and  Canon  Law,  at  the  University  of  Ingold- 
stadt. As  the  professorship  of  canon  law 
had  been  hitherto  held  only  by  an  eccle- 
siastic, his  appointment  gave  great  offense 
to  the  clergy.  Weishaupt,  whose  views  were 
cosmopolitan,  and  who  knew  and  condemned 
the  bigotry  and  superstitions  of  the  priests, 
established  an  opposing  party  in  the  Uni- 
versity, consisting  principally  of  young  men 
whose  confidence  and  friendship  he  had 
gained.  They  assembled  in  a private  apart- 
ment, and  there  he  discussed  with  them  philo- 
sophic subjects,  and  sought  to  imbue  them 
with  a hberal  spirit.  This  was  the  begin- 


WEISHAUPT 


WEISHAUPT 


843 


ning  of  the  Order  of  the  Illuminati,  or  the 
Enlightened — a name  which  he  bestowed 
upon  his  disciples  as  a token  of  their  ad- 
vance in  intelligence  and  moral  progress.  ^ 

At  first,  it  was  totally  unconnected  with 
Masonry,  of  which  Order  Weishaupt  was 
not  at  that  time  a member.  It  was  not 
until  1777  that  he  was  initiated  in  the  Lodge 
Theodore  of  Good  Counsel,  at  Munich. 
Thenceforward  Weishaupt  sought  to  in- 
corporate his  system  into  that  of  Masonry, 
so  that  the  latter  might  become  subser- 
vient to  his  views,  and  with  the  assistance 
of  the  Baron  Knigge,  who  brought  his  active 
energies  and  genius  to  the  aid  of  the  cause, 
he  succeeded  in  completing  his  system  of 
Illuminism.  But  the  clergy,  and  espe- 
cially the  Jesuits,  who,  although  their  Order 
had  been  abolished  by  the  government, 
still  secretly  possessed  great  power,  re- 
doubled their  efforts  to  destroy  their  op- 
ponent, and  they  at  length  succeeded.  ^ In 
1784,  all  secret  associations  were  prohibited 
by  a royal  decree,  and  in  the  following  year 
Weishaupt  was  deprived  of  his  professor- 
ship and  banished  from  the  country.  _ He 
repaired  to  Gotha,  where  he  was  kindlj'- 
received  by  Duke  Ernest,  who  made  him  a 
counselor  and  gave  him  a pension.  There 
he  remained  until  he  died  in  1811. 

During  his  residence  at  Gotha  he  wrote 
and  published  many  works,  some  on  philo- 
sophical subjects  and  several  in  explana- 
tion and  defense  of  Illuminism.  Among 
the  latter  were  A Picture  of  the  Illuminati, 
1786;  A Complete  History  of  the  Persecutions 
of  the  Illuminati  in  Bavaria,  1786.  Of  this 
work  only  one  volume  was  published;  the 
second,  though  promised,  never  appeared. 
An  Apology  for  the  Illuminati,  1786;  An 
Improved  System  of  the  Illuminati,  1787,  and 
many  others. 

No  man  has  ever  been  more  abused  and 
villified  than  Weishaupt  by  the  adversaries 
of  Freemasonry.  In  such  partisan  writers 
as  Barruel  and  Robison  we  might  expect  to 
find  libels  against  a Masonic  reformer.  But 
it  is  passing  strange  that  Dr.  Oliver  should 
have  permitted  such  a passage  as  the  follow- 
ing to  sully  his  pages  {Landmarks,  ii.,  26): 

“Weishaupt  was  a shameless  libertine, 
who  compassed  the  death  of  his  sister-in- 
law  to  conceal  his  vices  from  the  world  and, 
as  he  termed  it,  to  preserve  his  honor.” 

To  charges  like  these,  founded  only  in 
the  bitterness  of  his  persecutors,  Weishaupt 
has  made  the  following  reply: 

“The  tenor  of  my  life  has  been  the  op- 
posite of  everything  that  is  vile;  and  no 
man  can  lay  any  such  thing  to  my  charge.” 

Indeed,  his  long  continuance  in  an  im- 
portant religious  professorship  at  Ingold- 
stadt,  the  warm  affections  of  his  pupils,  and 
the  patronage  and  protection,  during  the 
closing  years  of  his  life,  of  the  virtuous  and 
amiable  Duke  of  Gotha,  would  seem  to  give 
some  assurance  that  Weishaupt  could  not 
have  been  the  monster  that  he  has  been 
painted  by  his  adversaries. 


Illuminism,  it  is  true,  had  its  abundant 
errors,  and  no  one  will  regret  its  dissolu- 
tion. But  its  founder  had  hoped  by  it  to 
effect  much  good:  that  it  was  diverted  from 
its  original  aim  was  the  fault,  not  of  him, 
but  of  some  of  his  disciples;  and  their  faults 
he  was  not  reluctant  to  condemn  in  his 
writings. 

His  ambition  was,  I think,  a virtuous 
one;  that  it  failed  was  his,  and  perhaps  the 
world’s,  misfortune.  “My  general  plan,” 
he  says,  “is  good,  though  in  the  detail  there 
may  be  faults.  I had  myself  to  create.  In 
another  situation,  and  in  an  active  station 
in  life,  I should  have  been  keenly  occupied, 
and  the  founding  of  an  Order  would  never 
have  come  into  my  head.  But  I would 
have  executed  much  better  things,  if  the 
government  had  not  always  opposed  my 
exertions,  and  placed  others  in  situations 
which  suited  my  talents.  It  was  the  full 
conviction  of  this,  and  of  what  could  be 
done,  if  every  man  were  placed  in  the  office 
for  which  he  was  fitted  by  nature,  and  a 
proper  education,  which  first  suggested  to 
me  the  plan  of  Illuminism.” 

What  he  really  wished  Illuminism  to  be, 
we  may  judge  from  the  instructions  he  gave 
as  to  the  necessary  qualifications  of  a can- 
didate for  initiation.  They  are  as  follows: 

“Whoever  does  not  close  his  ear  to  the 
lamentations  of  the  miserable,  nor  his  heart 
to  gentle  pity;  whoever  is  the  friend  and 
brother  of  the  unfortunate;  whoever  has  a 
heart  capable  of  love  and  friendship;  who- 
ever is  steadfast  in  adversity,  unwearied 
in  the  carrying  out  of  whatever  has  been 
once  engaged  in,  undaunted  in  the  over- 
coming of  difficulties;  whoever  does  not 
mock  and  despise  the  weak;  whose  soul  is 
susceptible  of  conceiving  great  designs,  de- 
sirous of  rising  superior  to  all  base  motives, 
and  of  distinguishing  itself  by  deeds  of 
benevolence;  whoever  shuns  idleness;  who- 
ever considers  no  knowledge  as  unessential 
which  he  may  have  the  opportunity  of  ac- 
quiring, regarding  the  knowledge  of  man- 
kind as  his  chief  study;  whoever,  when 
truth  and  virtue  are  in  question,  despising 
the  approbation  of  the  multitude,  is  suf- 
ficiently courageous  to  follow  the  dictates  of 
his  own  heart, — such  a one  is  a proper  can- 
didate.” 

The  Baron  von  Knigge,  who,  perhaps,  of  all 
men,  best  knew  him,  said  of  him  that  he  was 
undeniably  a man  of  genius,  and  a profound 
thinker;  and  that  he  was  all  the  more  worthy 
of  admiration  because,  while  subjected  to  the 
influences  of  a bigoted  Catholic  education,  he 
had  formed  his  mind  by  his  own  meditations, 
and  the  reading  of  good  books.  His  heart, 
adds  this  companion  of  his  labors  and  sharer 
of  his  secret  thoughts,  was  excited  by  the  most 
unselfish  desire  to  do  something  great,  and 
that  would  be  worthy  of  mankind,  and  in  the 
accomplishment  of  this  he  was  deterred  by  no 
opposition  and  discouraged  by  no  embarrass- 
ments. 

The  truth  is,  I think,  that  Weishaupt  has 


844 


WELCOME 


WESTPHALIA 


been  misunderstood  by  Masonic  and  slandered 
by  un-Masonic  writers.  His  success  in  the 
beginning  as  a reformer  was  due  to  his  own 
honest  desire  to  do  good.  His  failure  in  the 
end  was  attributable  to  ecclesiastical  perse- 
cution, and  to  the  faults  and  follies  of  his  dis- 
ciples. The  master  works  to  elevate  human 
nature;  the  scholars,  to  degrade.  Weis- 
haupt’s  place  in  history  should  be  among  the 
unsuccessful  reformers  and  not  among  the 
profligate  adventurers. 

Welcome.  In  the  American  ritual,  it  is 
said  to  be  the  duty  of  the  Senior  Deacon  “to 
welcome  and  clothe  all  visiting  brethren.” 
That  is  to  say,  he  is  to  receive  them  at  the  door 
with  all  courtesy  and  kindness,  and  to  furnish 
them,  or  see  that  they  are  furnished,  with  the 
necessary  apron  and  gloves  and,  if  they  are 
Past  Masters,  with  the  appropriate  collar  and 
jewel  of  that  office,  with  an  extra  supply  of 
which  all  Lodges  were  in  the  olden  time  sup- 
plied, but  not  now.  He  is  to  conduct  the  vis- 
itor to  a seat,  and  thus  carry  out  the  spirit  of 
the  Old  Charges,  which  especially  inculcate 
hospitality  to  strange  brethren.  These  cus- 
toms are  no  longer  practised  and  the  ritual 
prescribes  other  well-known  duties. 

Well  Formed,  True,  and  Trusty.  A 
formula  used  by  the  Grand  Master  at  the  lay- 
ing of  a corner-stone.  Having  applied  the 
square,  level,  and  plumb  to  its  different  sur- 
faces and  angles,  he  declares  it  to  be  “well 
formed,  true,  and  trusty.”  Borrowed  from  the 
technical  language  of  Operative  Masonry,  it  is 
symbolically  applied  in  reference  to  the  char- 
acter which  the  Entered  Apprentice  should 
sustain  when,  in  the  course  of  his  initiation,  he 
assumes  the  place  of  a typical  corner-stone  in 
the  Lodge. 

Wellington,  Duke  of.  The  “Hero  of 
Waterloo,”  and  the  renowned,  was  initiated  in 
Lodge  No.  494,  about  December,  1790. 

Wesley,  Samuel.  At  one  time  the  most 
distinguished  organist  of  England,  and  called 
by  Mendelssohn  “the  father  of  English  organ- 
playing.” He  was  initiated  as  a Mason  De- 
cember 17,  1788,  and  in  1812,  the  office  of 
Grand  Organist  of  the  Grand  Lodge  of  Eng- 
land being  in  that  year  first  instituted,  he  re- 
ceived the  appointment  from  the  Grand  Mas- 
ter, the  Duke  of  Sussex,  and  held  it  until  1818. 
He  composed  the  antnem  performed  at  the 
union  of  the  two  Grand  Lodges  in  1813,  and 
was  the  composer  of  many  songs,  g’ees,  etc., 
for  the  use  of  the  Craft.  He  was  the  son  of  the 
Rev.  Charles  Wesley,  and  nephew  of  the  cele- 
brated John  Wesley,  the  founder  of  Method- 
ism. Born  February  24,  1766,  at  Bristol, 
England,  and  died  October  11,  1837.  He  was 
well  entitled  to  the  epithet  of  the  “Great  Mu- 
sician of  Masonry.” 

West.  Although  the  west,  as  one  of  the 
four  cardinal  points,  holds  an  honorable  posi- 
tion as  the  station  of  the  Senior  Warden,  and 
of  the  pillar  of  Strength  that  supports  the 
Lodge,  yet,  being  the  place  of  the  sun’s  setting 
and  opposed  to  the  east,  the  recognized  place 
of  light,  it,  in  Masonic  symbolism,  represents 
the  place  of  darkness  and  ignorance.  The  old  I 


tradition,  that  in  primeval  times  all  human 
wisdom  was  confined  to  the  eastern  part  of  the 
world,  and  that  those  who  had  wandered  to- 
ward the  west  were  obliged  to  return  to  the 
east  in  search  of  the  knowledge  of  their  an- 
cestors, is  not  confined  to  Masonry.  Creuzer 
(Symbolik)  speaks  of  an  ancient  and  highly  in- 
structed body  of  priests  in  the  East,  from 
whom  all  knowledge,  under  the  veil  of  sym- 
bols, was  communicated  to  the  Greeks  and 
other  unenlightened  nations  of  the  West. 
And  in  the  “Legend  of  the  Craft,”  contained 
in  the  old  Masonic  Constitutions,  there  is 
always  a reference  to  the  emigration  of  the 
Masons  from  Egypt  eastward  to  the  “land  of 
behest,”  or  Jerusalem.  Hence,  in  the  modern 
symbolism  of  Speculative  Masonry,  it  is  said 
that  the  Mason  during  his  advancement  is 
traveling  from  the  West  to  the  East  in  search  of 
light. 

“ Westminster  and  Keystone.”  The 

third  of  the  three  oldest  warranted  Lodges  in 
England,  having  been  chartered  in  1722.  The 
first  is  Frendship,  No.  6,  and  the  second  the 
British,  No.  8.  Those  assembling  without 
warrants  are  only  two,  and  are  numbered  two 
and  four,  “Antiquity”  and  “Royal  Somerset 
House  and  Inverness.” 

Westphalia,  Secret  Tribunals  of.  The 
Vehmgerichte,  or  Fehmgerichte,  were  secret 
criminal  courts  of  Westphalia  in  the  Middle 
Ages.  The  origin  of  this  institution,  like  that 
of  Masonry,  has  been  involved  in  uncertainty. 
The  true  meaning  of  the  name  even  is  doubt- 
ful. Vaem  is  said  by  Dreyer  to  signify  holy 
in  the  old  Northern  languages;  and,  if  this  be 
true,  a Fehmgericht  would  mean  a holy  court. 
But  it  has  also  been  suggested  that  the  word 
comes  from  the  Latin /awa,  or  rumor,  and  that 
a Fehmgericht  was  so  called  because  it  pro- 
ceeded to  the  trial  of  persons  whose  only  ac- 
cuser was  common  rumor,  the  maxim  of  the 
German  law,  “no  accuser,  no  judge,”  being 
in  such  a case  departed  from.  They  were  also 
called  Tribunals  of  Westphalia,  because  their 
jurisdiction  and  existence  were  confined  to 
that  country. 

The  Medieval  Westphalia  was  situated 
within  the  limits  of  the  country  bounded  on 
the  west  by  the  Rhine,  on  the  east  by  the 
Weser,  on  the  north  by  Friesland,  and  on  the 
south  by  Westerwald.  Render  {Tour  through 
Germany,  p.  186)  says  that  the  tribunals  were 
only  to  be  found  in  the  duchies  of  Gueldres, 
Cleves,  and  Westphalia,  in  the  principal  cities 
of  Corvey  and  Minden,  in  the  landgravate  of 
Hesse,  in  the  counties  of  Bentheim,  Limburg, 
Lippe,  Mark,  Ravensberg,  Rechlinghausen, 
Rietzberg,  Sayn,  Waldeck,  and  Steinfort,  in 
some  baronies,  as  Gehmen,  Neustadt,  and 
Rheda,  and  in  the  free  imperial  city  of  Dort- 
mund; but  these  were  all  included  within  the 
limits  of  Medieval  Westphalia. 

It  has  been  supposed  that  the  first  secret 
tribunals  were  established  by  the  Emperor 
Charlemagne  on  the  conquest  of  Saxony.  In 
803  the  Saxons  obtained  among  other  privileges 
that  of  retaining  their  national  laws,  and  ad- 
I ministering  them  under  imperial  judges  who 


WESTPHALIA 


WESTPHALIA 


845 


had  been  created  Counts  of  the  Empire. 
Their  courts,  it  is  said,  were  held  three  times  a 
ear  in  an  open  field,  and  their  sessions  were 
eld  in  public  on  ordinary  occasions;  but  in 
all  cases  of  religious  offense,  such  as  apostasy, 
heresy,  or  sacrilege,  although  the  trial  began 
in  a public  session,  it  always  ended  in  a secret 
tribunal. 

It  has  been  supposed  by  some  writers  that 
these  courts  of  the  Counts  of  the  Empire  in- 
stituted by  Charlemagne  gave  origin  to  the 
secret  tribunals  of  Westphaha,  which  were 
held  in  the  thirteenth  and  fourteenth  centu- 
ries. There  is  no  external  evidence  of  the 
truth  of  this  hypothesis.  It  was,  however, 
the  current  opinion  of  the  time,  and  all  the  ear- 
lier traditions  and  documents  of  the  courts 
themselves  trace  their  origin  to  Charlemagne. 
Paul  Wigand,  the  German  jurist  and  historian, 
who  wrote  a history  of  their  tribunals  (Fehm- 
gericht  Westfdlens,  Hamburg,  1826),  contends 
for  the  truth  of  these  traditions;  and  Sir  Fran- 
cis Palgrave,  in  his  Rise  and  Progress  of  the 
English  Commonwealth,  says,  unhesitatingly, 
that  “the  Vehmic  tribunals  can  only  be  con- 
sidered as  the  original  jurisdictions  of  the  old 
Saxons  which  survived  the  subjugation  of 
their  country.”  The  silence  on  this  subject 
in  the  laws  and  capitularies  of  Charlemagne 
has  been  explained  on  the  ground  that  these 
tribunals  were  not  established  authoritatively 
by  that  monarch,  but  only  permitted  by  a 
tacit  sanction  to  exist. 

The  author  of  the  article  on  the  Secret  So- 
cieties of  the  Middle  Ages,  published  in  the 
Library  of  Entertaining  Knowledge,  who  has 
written  somewhat  exhaustively  on  this  sub- 
ject, says  that  the  first  writers  who  have  men- 
tioned these  tribunals  are  Henry  of  Hervor- 
den  in  the  fourteenth,  and  iEneas  Sylvius  in 
the  fifteenth  century;  both  of  whom,  however, 
trace  them  to  the  time  of  Charlemagne;  but 
Jacob  (Recherches  Historiques  sur  les  Croisades 
et  les  Templiers,  p.  132)  cites  a diploma  of 
Count  Engelbert  de  la  Mark,  of  the  date  of 
1267,  in  which  there  is  an  evident  allusion  to 
some  of  their  usages.  Render  says  that  they 
are  first  generally  known  in  the  year  1220. 
But  their  absolute  historical  existence  is  con- 
fined to  the  fourteenth  and  fifteenth  centuries. 

The  secret  Westphalian  tribunals  were  ap- 
parently created  for  the  purpose  of  preserving 
public  morals,  of  punishing  crime,  and  of  pro- 
tecting the  poor  and  weak  from  the  oppres- 
sions of  the  rich  and  powerful.  They  were 
outside  of  the  regular  courts  of  the  country, 
and  in  this  respect  may  be  compared  to  the 
modern  “vigilance  committees”  sometimes 
instituted  in  this  country  for  the  protection  of 
the  well-disposed  citizens  in  newly  settled  ter- 
ritories from  the  annoyance  of  lawless  men. 
But  the  German  tribunals  differed  from  the 
American  committees  in  this,  that  they  were 
recognized  by  the  emperors,  and  that  their 
decisions  and  executions  partook  of  a judicial 
character. 

The  Vehmic  tribunals,  as  they  are  also 
called,  were  governed  by  a minute  system  of 
regulations,  the  strict  observance  of  which  pre- 


served their  power  and  influence  for  at  least 
two  centuries. 

At  the  head  of  the  institution  was  the  Em- 
peror, for  in  Germany  he  was  recognized  as  the 
source  of  law.  His  connection  with  the  asso- 
ciation was  either  direct  or  indirect.  If  he 
had  been  initiated  into  it,  as  was  usually  the 
case,  then  his  connection  was  direct  and  im- 
mediate. If,  however,  he  was  not  an  initiate, 
then  his  powers  were  delegated  to  a heuten- 
ant,  who  was  a member  of  the  tribunal. 

Next  to  the  Emperor  came  the  free  counts. 
Free  counties  were  certain  districts  compre- 
hending several  parishes,  where  the  judges  and 
counselors  of  the  secret  ban  exercised  juris- 
diction in  conformity  with  the  statutes.  The 
free  count,  who  was  called  Stuhlherr,  or  tri- 
bunal lord,  presided  over  this  free  county  and 
the  tribunal  held  within  it.  He  had  also  the 
prerogative  of  erecting  other  tribunals  within 
his  territorial  limits,  and  if  he  did  not  preside 
in  person,  he  appointed  a Freigraf,  or  free 
judge,  to  supply  his  place.  No  one  could  be 
invested  with  the  dignity  of  a free  judge  unless 
he  were  a Westphalian  by  birth,  born  in  lawful 
wedlock  of  honest  parents;  of  good  repute, 
charged  with  no  crime,  and  well  qualified  to 
preside  over  the  county.  They  derived  their 
name  of  free  judges  from  the  fact  that  the 
tribunals  exercised  their  jurisdiction  over  only 
free  men,  serfs  being  left  to  the  control  of  their 
own  lords. 

Next  in  rank  to  the  free  judges  were  the 
Schoppen,  as  assessors  or  counselors.  They 
formed  the  main  body  of  the  association,  and 
were  nominated  by  the  free  judge,  with  the 
consent  of  the  stuhlherr,  and  vouched  for  by 
two  members  of  the  tribunal.  A schoppe  was 
required  to  be  a Christian,  a Westphalian  of 
honest  birth,  neither  excommunicated  nor  out- 
lawed, nor  involved  in  any  suit  before  the 
Fehmgericht,  and  not  a member  of  any  mon- 
astic or  ecclesiastical  order.  There  were  two 
classes  of  these  assessors  or  schoppen : a lower 
class  or  grade  called  the  Ignorant,  who  had  not 
been  initiated,  and  were  consequently  not  per- 
mitted to  be  present  at  the  secret  session;  and 
a higher  grade,  called  the  Knowing,  who  were 
subjected  to  a form  of  initiation. 

The  ceremonies  of  initiation  of  a free  judge 
were  very  solemn  and  symbolic.  The  candi- 
date appeared  bareheaded  before  the  tribunal, 
and  answered  certain  questions  respecting  his 
qualifications.  Then,  kneeling,  with  the 
thumb  and  forefinger  of  the  right  hand  on  a 
naked  sword  and  halter,  he  pronounced  the 
following  oath : “I  swear  by  the  Holy  Trinity 
that  I will,  from  henceforth,  aid,  keep,  and 
conceal  the  holy  Fehms  from  wife  and  child, 
from  father  and  mother,  from  sister  and 
brother,  from  fire  and  wind,  from  all  that  the 
sun  shines  on  and  the  rain  covers,  from  all  that 
is  between  sky  and  earth,  especially  from  the 
man  who  knows  the  law;  and  will  bring  be- 
fore this  free  tribunal,  under  which  I am  sit- 
ting, all  that  belongs  to  the  secret  jurisdiction 
of  the  Emperor,  whether  I know  it  to  be  true 
myself  or  have  heard  it  from  trustworthy  men, 
whatever  requires  correction  or  punishment 


846 


WESTPHALIA 


WESTPHALIA 


whatever  is  committed  within  the  jurisdiction 
of  the  Fehm,  that  it  may  be  judged,  or,  with 
the  consent  of  the  accuser,  be  put  off  in  grace; 
and  will  not  cease  so  to  do  for  love  or  for  fear, 
for  gold  or  for  silver,  or  for  precious  stones; 
and  will  strengthen  this  tribunal  and  juris- 
diction with  all  my  five  senses  and  power;  and 
that  I do  not  take  on  me  this  office  for  any 
other  cause  than  for  the  sake  of  right  and  jus- 
tice. Moreover,  that  I will  ever  advance  and 
honor  this  free  tribunal  more  than  any  other 
free  tribunals;  and  what  I thus  promise  will  I 
steadfastly  and  firmly  keep;  so  help  me  God 
and  his  Holy  Gospel.” 

He  further  swore  in  an  additional  oath  that 
he  would,  to  the  best  of  his  ability,  enlarge  the 
holy  empire,  and  would  undertake  nothing 
with  unrighteous  hand  against  the  land  and 
eople  of  the  Stuhlherr,  or  Lord  of  the  Tri- 
unal.  His  name  was  then  inserted  in  the 
Book  of  Gold. 

The  secrets  of  the  tribunal  were  then  com- 
municated to  the  candidate,  and  with  them 
the  modes  of  recognition  by  which  he  could 
be  enabled  to  discover  his  fellow-members. 
The  sign  is  described  as  having  been  made  by 
placing,  when  at  table,  the  point  of  their 
knife  pointing  to  themselves,  and  the  haft 
away  from  them.  This  was  also  accompanied 
by  the  words  Stock  Stein,  Gras  Grein,  the 
meaning  of  which  phrase  is  unknown. 

The  duties  of  the  initiated  were  to  act  as 
assessors  or  judges  at  the  meetings  of  the 
courts,  to  constitute  which  at  least  seven  were 
required  to  be  present;  and  also  to  go  through 
the  country,  serve  citations  upon  the  accused, 
and  to  execute  the  sentences  of  the  tribunals 
upon  criminals,  as  well  as  to  trace  out  and  de- 
nounce all  evil-doers.  The  punishment  of  an 
initiate  who  had  betrayed  any  of  the  secrets  of 
the  society  was  severe.  His  tongue  was  torn 
out  by  the  roots,  and  he  was  then  hung  on  a 
tree  seven  feet  higher  than  any  other  felon. 

The  ceremonies  practised  when  a Fehm 
court  was  held  were  very  symbolic  in  their 
character.  Before  the  free  count  stood  a table, 
on  which  were  placed  a naked  sword  and  a 
cord  of  withe.  The  sword,  which  was  cross- 
handled,  is  explained  in  their  ritual  as  signify- , 
ing  the  cross  on  which  Christ_  suffered  for  our 
sins,  and  the  cord  the  punishment  of  the 
wicked.  All  had  their  heads  uncovered,  to 
signify  that  they  would  proceed  openly  and 
fairly,  punish  in  proportion  to  guilt,  and  cover 
no  right  with  a wrong.  Their  hands  also  were 
uncovered,  to  show  that  they  v/ould  do  noth- 
ing covertly  and  underhand;  and  they  wore 
cloaks,  to  signify  their  warm  love  for  justice, 
for  as  the  cloak  covers  all  the  other  garments 
and  the  body,  so  should  their  love  cover  jus- 
tice. Lastly,  they  were  to  wear  neither  armor 
nor  weapons,  that  no  one  might  feel  fear,  and 
to  indicate  that  they  were  under  the  peace  of 
the  empire.  They  were  charged  to  be  cool 
and  sober,  lest  passion  or  intoxication  should 
lead  them  to  pass  an  unjust  judgment. 

Writers  of  romance  have  clothed  these  tri- 
bunals with  additional  mystery.  But  the 
stories  that  they  were  held  at  night,  and  in 


subterranean  places,  have  no  foundation  save 
in  the  imagination  of  those  who  have  invented 
them.  They  were  held,  like  other  German 
courts,  at  break  of  day  and  in  the  open  air, 
generally  beneath  a tree  in  the  forest,  or  else- 
where. The  public  tribunals  were,  of  course, 
open  to  all.  It  was  the  secret  ones  only  that 
were  held  in  private.  But  the  time  and  place 
were  made  known  to  the  accused  in  the  noti- 
fication left  at  his  residence,  or,  if  that  were 
unknown,  as  in  the  case  of  a vagabond,  at  a 
place  where  four  roads  met,  being  affixed  to 
the  ground  or  to  a tree,  and  the  knowledge 
might  be  easily  communicated  by  him  to  his 
friends. 

The  Chapter-General  met  once  a year,  gen- 
erally at  Dortmund  or  Arensburg,  but  always 
at  some  place  in  Westphalia.  It  consisted  of 
the  tribunal  lords  and  free  counts,  who  were 
convoked  by  the  Emperor  or  his  lieutenant. 
If  the  Emperor  was  an  initiate,  he  might  pre- 
side in  person;  if  he  was  not,  he  was  repre- 
sented by  his  lieutenant.  At  these  Chapters 
the  proceedings  of  the  various  Fehm  courts 
were  reviewed,  and  hence  these  latter  made  a 
return  of  the  names  of  the  persons  initiated, 
the  suits  they  had  commenced,  the  sentences 
they  had  passed,  and  the  punishments  they 
had  inflicted.  The  Chapter-General  acted 
also  as  a court  of  appeals.  In  fact,  the  rela- 
tion of  a Chapter-General  to  the  Fehm  courts 
was  precisely  the  same  as  that  of  a Grand 
Lodge  of  Masons  to  its  subordinates.  The 
resemblance,  too,  in  the  symbolic  character 
of  the  two  institutions  was  striking.  But  here 
the  resemblance  ended,  for  it  has  never  been 
contended  that  there  was  or  could  be  any  con- 
nection whatever  between  the  two  institu- 
tions. But  the  coincidences  show  that  peculiar 
spirit  and  love  of  mystery  which  prevailed  in 
those  times,  and  the  influence  of  which  was 
felt  in  Masonry  as  well  as  in  the  Westphalian 
tribunals,  and  all  the  other  secret  societies  of 
the  Middle  Ages. 

The  crimes  of  which  the  Fehmgericht 
claimed  a jurisdiction  were,  according  to  the 
statutes  passed  at  Arensburg  in  1490,  of  two 
kinds : those  cognizant  by  the  secret  tribunal, 
and  those  cognizant  by  the  public  tribunal. 
The  crimes  cognizant  by  the  secret  tribunal 
were,  violations  of  the  secrets  of  Charlemagne 
and  of  the  Fehmgericht,  heresy,  apostasy,  per- 
jury, and  witchcraft  or  magic.  Those  cogni- 
zant by  the  public  tribunal  were,  sacrilege, 
theft,  rape,  robbery  of  women  in  childbirth, 
treason,  highway  robbery,  murder  or  man- 
slaughter, and  vagrancy.  Sometimes  the  cata- 
logue of  crimes  was  modified  and  often  en- 
larged. There  was  one  period  when  all  the 
crimes  mentioned  in  the  decalogue  were  in- 
cluded; and  indeed  there  was  no  positive  re- 
striction of  the  jurisdiction  of  the  tribunals, 
which  generally  were  governed  in  their  pro- 
ceedings by  what  they  deemed  expedient  for 
the  public  peace  and  safety. 

In  the  early  history  of  the  institution,  its 
trials  were  conducted  with  impartiality,  and 
its  judgments  rendered  in  accordance  with  jus- 
tice, being  constantly  restrained  by  mercy,  so 


WESTPHALIA 


WHITE 


847 


tliat  they  were  considered  by  the  populace  as 
being  of  great  advantage  in  those  times  of  law- 
lessness. But  at  length  the  institution  be- 
came corrupt,  and  often  aided  instead  of 
checking  oppression,  a change  which  finally 
led  to  its  decay. 

When  anyone  was  accused,  he  was  sum- 
moned to  appear  before  the  tribunal  at  a cer- 
tain specified  time  and  place.  If  he  was  an 
initiate,  the  summons  was  repeated  three 
times;  but  if  not,  that  is,  if  any  other  than  an 
inhabitant  of  Westphalia,  the  summons  was 
given  only  once.  If  he  appeared,  an  oppor- 
tunity was  afforded  him  of  defense.  An  in- 
itiate could  purge  himself  by  a simple  oath  of 
denial,  but  any  other  person  was  required  to 
adduce  sufficient  testimony  of  his  innocence. 
If  the  accused  did  not  appear,  nor  render  a 
satisfactory  excuse  for  his  absence,  the  court 
proceeded  to  declare  him  outlawed,  and  a free 
judge  was  delegated  to  put  him  to  death  wher- 
ever found.  Where  three  free  judges  found 
anyone  flagrante  delicto,  or  in  the  very  act  of 
committing  a crime,  or  having  just  perpe- 
trated it,  they  were  authorized  to  put  him  to 
death  without  the  formality  of  a trial.  But 
if  he  succeeded  in  making  his  escape  before  the 
penalty  was  inflicted,  he  could  not  on  a subse- 
quent arrest  be  put  to  death.  His  case  must 
then  be  brought  for  trial  before  a tribunal. 

The  sentence  of  the  court,  if  capital,  was  not 
announced  to  the  criminal,  and  he  learned  it 
only  when,  in  some  secret  place,  the  execu- 
tioners of  the  decree  of  the  Fehmgericht  met 
him  and  placed  the  halter  around  his  neck  and 
suspended  him  to  a neighboring  tree.  The 
punishment  of  death  was  always  by  hanging, 
and  from  a tree.  The  fact  that  a dead  body 
was  thus  found  in  the  forest,  was  an  intima- 
tion to  those  who  found  it  that  the  person  had 
died  by  the  judgment  of  the  secret  tribunal. 

It  is  very  evident  that  an  institution  hke 
this  could  be  justified,  or  even  tolerated,  only 
in  a country  and  at  a time  when  the  power  and 
vices  of  the  nobles,  and  the  general  disorgan- 
ization of  society,  had  rendered  the  law  itself 
powerless;  and  when  in  the  hands  of  persons 
of  irreproachable  character,  the  weak  could 
only  thus  be  protected  from  the  oppressions  of 
the  strong,  the  virtuous  from  the  aggression  of 
the  vicious.  It  was  in  its  commencement  a 
safeguard  for  society  ; ^ and  hence  it  became  so 
popular  that  its  initiates  numbered  at  one 
time  over  one  hundred  thousand,  and  men  of 
rank  and  influence  sought  with  avidity  admis- 
sion into  its  circle. 

In  time  the  institution  became  demoralized. 
Purity  of  character  was  no  longer  insisted  on 
as  a qualification  for  admission.  Its  decrees 
and  judgments  were  no  longer  marked  with 
unfaltering  justice,  and,  instead  of  defending 
the  weak  any  longer  from  the  oppressor,  it 
often  became  itself  the  willing  instrument  of 
oppression  Efforts  were  made  from  time  to 
time  to  inaugurate  reforms,  but  the  prevailing 
spirit  of  the  age,  now  beginning  to  be  greatly 
improved  by  the  introduction  of  the  Roman 
law  and  the  spread  of  the  Protestant  religion, 
was  opposed  to  the  self-constituted  authority 


of  the  tribunals.  They  began  to  dissolve  al- 
most insensibly,  and  after  the  close  of  the  six- 
teenth century  we  hear  no  more  of  them,  al- 
though there  never  was  any  positive  decree  of 
dissolution  enacted  or  promulgated  by  the 
State.  They  were  destroyed,  not  by  any  edict 
of  law,  but  by  the  progressive  spirit  of  the 
people. 

West  Virginia.  Originally,  all  the  Lodges 
in  the  western  part  of  Virginia  were  under  the 
jurisdiction  of  the  Grand  Lodge  of  that  State. 
But  the  new  State  of  West  Virginia  having 
been  formed  in  1863,  nine  Lodges  sent  dele- 
gates to  a convention  held  at  Fairmont, 
April  12,  1865,  which,  after  some  discussion, 
adjourned  to  meet  again  on  May  10th  of  the 
same  year,  when  the  Grand  Lodge  of  West 
Virginia  was  organized,  and  W.  J.  Bates 
elected  Grand  Master. 

The  Grand  Chapter  of  Royal  Arch  Masons 
of  West  Virginia  was  organized,  November  16, 
1871,  by  a convention  of  five  Chapters.  The 
Grand  Chapter  of  Virginia,  under  which  these 
Chapters  held  their  Warrants,^ had  previously 
given  its  consent  to  the  organization. 

Wheat.  An  emblem  of  plenty  under  the 
name  of  ^‘Corn.”  (See  Corn,  Wine,  and  Oil.) 

White.  White  is  one  of  the  most  ancient 
as  well  as  most  extensively  diffused  of  the  sym- 
bolic colors.  It  is  to  be  found  in  all  the  an- 
cient mysteries,  where  it  constituted,  as  it  does 
in  Masonry,  the  investiture  of  the  candidate. 
It  always,  however,  and  everywhere  has  borne 
the  same  signification  as  the  symbol  of  purity 
and  innocence. 

In  the  religious  observances  of  the  Hebrews, 
white  was  the  color  of  one  of  the  curtains  of  the 
tabernacle,  where,  according  to  Josephus,  it 
was  a symbol  of  the  element  of  earth;  and  it 
was  employed  in  the  construction  of  the 
ephod  of  the  high  priest,  of  his  girdle,  and  of 
the  breastplate.  The  word  lahan,  which 
in  the  Hebrew  language  signifies  “to  make 
white,”  also  denotes  “to  purify”;  and  there 
are  to  be  found  throughout  the  Scriptures 
many  allusions  to  the  color  as  an  emblem  of 
purity.  “Though  thy  sins  be  as  scarlet,”  says 
Isaiah,  “they  shall  be  as  white  as  snow.”  Jere- 
miah, describing  the  once  innocent  condition 
of  Zion,  says,  “her  Nazarites  were  purer  than 
snow,  they  were  whiter  than  millc.”  “Many,” 
says  Daniel,  “shall  be  purified  and  made 
white,”  In  Revelation,  a white  stone  was  the 
reward  promised  by  the  Spirit  to  those  vv^ho 
overcame;  and  again,  “he  that  overcometh, 
the  same  shall  be  clothed  in  white  garments”; 
and  in  another  part  of  the  same  book  the  Apos- 
tle is  instructed  to  say  that  fine  linen,  clean 
and  white,  is  the  righteousness  of  the  saints. 
The  ancient  prophets  always  imagined  the 
Deity  clothed  in  white,  because,  says  Portal 
(Des  Couleurs  Symholiques,  p.  35),  “white  is 
the  color  of  absolute  truth,  of  Him  who  is;  it 
alone  reflects  all  the  luminous  rays;  it  is  the 
unity  whence  all  the  primitive  colors  emanate.” 
Thus  Daniel,  in  one  of  his  prophetic  visions, 
saw  the  Ancient  of  days,  “whose  garment  was 
white  as  snow,  and  the  hair  of  his  head  like 
pure  wool.”  Here,  says  Dr.  Henry  {Comm,  in 


848 


WHITE 


WHITE 


loco),  the  whiteness  of  the  garment  noted  the 
splendor  and  purity  of  God  in  all  the  adminis- 
trations of  his  justice.” 

Among  the  Gentile  nations,  the  same  rever- 
ence was  paid  to  this  color.  The  Egyptians 
decorated  the  head  of  their  deity,  Osiris,  with 
a white  tiara.  In  the  school  of  Pythagoras, 
the  sacred  hymns  were  chanted  in  white  robes. 
The  Druids  clothed  their  initiates  who  had  ar- 
rived at  the  ultimate  degree,  or  that  of  perfec- 
tion, in  white  vestments.  In  all  the  mys- 
teries of  other  nations  of  antiquity,^  the  same 
custom  was  observed.  White  was,  in  general, 
the  garment  of  the  Gentile  as  well  as  of  the 
Hebrew  priests  in  the  performance  of  their 
sacred  rites.  As  the  Divine  power  was  sup- 
posed to  be  represented  on  earth  by  the  priest- 
hood, in  all  nations  the  sovereign  pontiff  was 
clad  in  white.  Aaron  was  directed  to  enter 
the  sanctuary  only  in  white  garments;  in 
Persia,  the  Magi  wore  white  robes,  because,  as 
they  said,  they  alone  were  pleasing  to  the 
Deity;  and  the  white  tunic  of  Ormuzd  is  still 
the  characteristic  garment  of  the  modern  Par- 
secs. 

White,  among  the  ancients,  was  consecrated 
to  the  dead,  because  it  was  the  symbol  of  the 
regeneration  of  the  soul.  On  the  monuments 
of  Thebes  the  manes  or  ghosts  are  represented 
as  clothed  in  white;  the  Egyptians  wrapped 
their  dead  in  white  linen;  Homer  {Iliad,  xviii., 
353)  refers  to  the  same  custom  when  he  makes 
the  attendants  cover  the  dead  body  of  Patro- 
clus,  KevKCf),  with;"  a white  paU;  and 

Pausanias  tells  us  that  the  Messenians  prac- 
tised the  same  customs,  clothing  their  dead 
in  white,  and  placing  crowns  upon  their  heads, 
indicating  by  this  double  symbolism  the 
triumph  of  the  soul  over  the  empire  of  death. 

The  Hebrews  had  the  same  usage.  St. 
Matthew  (xxvii.  59)  tells  us  that  Joseph  of 
Arimathea  wrapped  the  dead  body  of  our 
Lord  “in  a clean  linen  cloth.”  Adopting  this 
as  a suggestion,  Christian  artists  have,  in  their 
paintings  of  the  Savior  after  his  resurrection, 
depicted  him  in  a white  robe.  And  it  is  with 
this  idea  that  in  the  Apocalypse  white  vest- 
ments are  said  to  be  the  symbols  of  the  regen- 
eration of  souls,  and  the  reward  of  the  elect. 
It  is  this  consecration  of  white  to  the  dead 
that  caused  it  to  be  adopted  as  the  color  of 
mourning^  among  the  nations  of  antiquity. 
As  the  victor  in  the  games  was  clothed  in 
white,  so  the  same  color  became  the  symbol  of 
the  victory  achieved  by  the  departed  in  the 
last  combat  of  the  soul  with  death.  “The 
friends  of  the  deceased  wore,”  says  Plutarch, 
“his  livery,  in  commemoration  of  his  tri- 
umph.” The  modern  mourning  in  black  is 
less  philosophic  and  less  symbolic  than  this 
ancient  one  in  white. 

In  Speculative  Masonry,  white  is  the  sym- 
bol of  purity.  This  symbolism  commences 
at  the  earliest  point  of  initiation,  when  the 
white  apron  is  presented  to  the  candidate  as 
a symbol  of  purity  of  life  and  rectitude  of  con- 
duct. Wherever  in  any  of  the  subsequent 
initiations  this  color  appears,  it  is  always  to  be 
Interpreted  as  symbolizing  the  same  idea..  In 


the  Thirty-third  Degree  of  the  Ancient  and 
Accepted  Scottish  Rite,  the  Sovereign  In- 
spector is  invested  with  a white  scarf  as  in- 
culcating that  virtuous  deportment  above  the 
tongue  of  all  reproach  which  should  distin- 
guish the  possessors  of  that  degree,  the  highest 
in  the  Rite. 

This  symbolism  of  purity  was  most  prob- 
ably derived  by  the  Masons  from  that  of  the 
primitive  church,  where  a white  garment  was 
placed  on  the  catechumen  who  was  about  to 
be  baptized,  as  a token  that  he  had  put  off  the 
lusts  of  the  flesh,  and,  being  cleansed  from  his 
former  sins,  had  obliged  himself  to  maintain 
an  unspotted  life.  The  ancient  symbolism 
of  regeneration  which  appertained  to  the  an- 
cient idea  of  the  color  white  has  not  been 
adopted  in  Masonry;  and  yet  it  would  be 
highly  appropriate  in  an  Institution  one  of 
wh^ose  chief  dogmas  is  the  resurrection. 

White  Ball.  In  Freemasonry,  equivalent 
to  a favorable  or  affirmative  vote.  The  cus- 
tom of  using  white  and  black  balls  seems  to 
have  been  derived  from  the  Romans,  who  in 
the  earlier  days  of  the  republic  used  white  and 
black  balls  in  their  judicial  trials,  which  were 
cast  into  an  urn,  the  former  acquitting  and 
the  latter  condemning  the  accused. 

White  Cross  Knights.  A title  sometimes 
applied  to  the  Knights  Hospitalers  of  St. 
John,  from  the  color  of  their  cross.  Porter 
{Hist.  Knts.  of  Malta,  i.,  166)  says:  “Villiers 
hastily  assembled  a troop  of  White  Cross 
Knights,  and,  issuing  from  the  city  by  a side 
gate,  made  a circuit  so  as,  if  possible,  to  fall 
upon  the  flank  of  the  foe  unperceived.” 

White  Mantle,  Order  of  the.  The  Teu- 
tonic Knights  were  so  denominated  in  allu- 
sion to  the  color  of  their  cloaks,  on  which  they 
bore  a black  cross. 

White  Masonry.  {Magonnerie  blanche.) 
A title  given  by  French  writers  to  Female 
Masonry,  or  the  Masonry  of  Adoption. 

White  Stone.  A symbol  in  the  Mark 
Degree  referring  to  the  passage  in  the  Apoca- 
lypse (ii.  17) : “ To  him  that  overcometh  will  I 
give  to  eat  of  the  hidden  manna,  and  will  give 
him  a white  stone,  and  in  the  stone  a new 
name  written,  which  no  man  knoweth,  saving 
he  that  receiveth  it.”  In  this  passage  it  is  sup- 
posed that  the  Evangelist  alluded  to  the 
stones  or  tesserae  which,  among  the  ancients 
and  the  early  Christians,  were  used  as  tokens 
of  alliance  and  friendship.  Hence  in  the  Mark 
Degree,  the  white  stone  and  the  new  name  in- 
scribed upon  it  is  a symbol  of  the  covenant 
made  between  the  possessors  of  the  degree, 
which  will  in  all  future  time,  and  under  every 
circumstance  of  danger  or  distress,  secure  the 
kind  and  fraternal  assistance  of  aU  upon  whom 
the  same  token  has  been  bestowed.  In  the 
symbolism  of  the  degree  the  candidate  repre- 
sents that  white  stone  upon  whom  the  new 
name  as  a Mark  Master  is  to  be  inscribed. 
(See  Mark  and  Tessera  Hospitalis.) 

White,  William  Henry.  Distinguished 
for  his  services  to  the  Craft  of  England,  whom 
he  served  as  Grand  Secretary  for  the  long 
period  of  forty-seven  years.  He  was  the  son 


WIDOW 


WILL 


849 


of  William  White,  who  was  also  Grand  Secre- 
tary of  the  Grand  Lodge  of  England  for  thirty- 
two  yeai’S,  the  office  having  thus  been  held  by 
father  and  son  for  seventy-nine  years.  Will- 
iam Henry  White  was  born  in  1778.  On 
April  15,  1799,  he  was  initiated  in  Emulation 
Lodge,  No.  12,  now  called  the  Lodge  of  Emu- 
lation, No.  21,  having  been  nominated  by  his 
father.  December  15,  1800,  he  was  elected 
Master  of  the  Lodge,  and  presided  until  1809. 
In  1805  he  was  appointed  a Grand  Steward, 
and  in  1810  Grand  Secretary,  as  the  assistant 
of  his  father.  This  office  was  held  by  them 
conjointly  for  three  years.  In  1813,  at  the 
union  of  the  two  Grand  Lodges,  he  was  ap- 
pointed, with  Edwards  Harper,  Joint  Grand 
Secretary  of  the  United  Grand  Lodge  of  Eng- 
land, and  in  1838  sole  Grand  Secretary.  In 
1857,  after  a service  of  nearly  haK  a centmy, 
he  retired  from  the  office,  the  Grand  Lodge 
unanimously  voting  him  a retiring  pension 
equal  in  amount  to  his  salary.  On  that  oc- 
casion the  Earl  of  Zetland,  Grand  Master,  said: 

know  of  no  one,  and  I beheve  there  never 
was  anyone  who  has  done  more,  who  has  ren- 
dered more  valuable  services  to  Masonrj^  than 
our  worthy  Brother  White.”  In  view  of  the 
great  names  in  Masonic  Hterature  and  labor 
which  preceded  him,  the  eulogium  will  be 
deemed  exaggerated;  but  the  devotion  of  the 
Grand  Secretary  to  the  Order,  and  his  valua- 
ble services  during  his  long  and  active  life, 
cannot  be  denied.  During  the  latter  years 
of  his  official  term,  he  was  charged  with  inac- 
tivity and  neglect  of  duty,  but  the  fault  has 
been  properly  attributed  to  the  increasing 
infirmities  of  age.  A service  of  plate  was  pre- 
sented to  him  by  the  Craft,  June  20,  1850,  as  a 
testimonial  of  esteem.  He  died  April  5,  1866. 

Widow,  Sons  of  the.  A society  founded 
in  the  third  century,  by  a Persian  slave.  Manes, 
who  had  been  purchased  and  adopted  by  a 
Vv^idow.  It  consisted  of  two  degrees.  Auditor 
and  Elut. 

Widow’s  Son.  In  Ancient  Craft  Masonry, 
the  title  applied  to  Hiram,  the  architect  of  the 
Temple,  because  he  is  said,  in  the  1st  Book 
of  Kings  (vii.  14),  to  have  been  “a.  widow’s 
son  of  the  tribe  of  Naphtali.”  The  Adonhi- 
ramite  Masons  have  atradition  which  Chapron 
gives  {Necessaire  Mo^onn.,  p.  101)  in  the  fol- 
lowing words:  “The  Masons  call  themselves 
the  widow’s  sons,  because,  after  the  death  of 
our  respectable  Master,  the  Masons  took  care 
of  his  mother,  whose  children  they  called 
themselves,  because  Adonhiram  had  always 
considered  them  as  his  brethren.  But  the 
French  Masons  subsequently  changed  the 
myth  and  called  themselves  ‘Sons  of  the 
Widow,’  and  for  this  reason.  ‘As  the  wife  of 
Hiram  remained  a widow  after  her  husband 
was  murdered,  the  Masons,  who  regard  them- 
selves as  the  des'^endants  of  Hiram,  called 
themselves  Sons  of  the  Widow.  ’ ” But  this  myth 
is  a pure  invention,  and  is  without  the  Scrip- 
tural foundation  of  the  York  myth,  which 
makes  Hiram  himself  the  widow’s  son.  But 
in  French  Masonry  the  term  “Son  of  the 
Widow”  is  synonymous  with  “Mason,” 

55 


The  adherents  of  the  exiled  house  of  Stuart, 
when  seeking  to  organize  a system  of  political 
Masonry  by  which  they  hoped  to  secure  the 
restoration  of  the  family  to  the  throne  of  Eng- 
land, transferred  to  Charles  II.  the  tradition 
of  Hiram  Abif  betrayed  by  his  followers,  and 
called  him  “the  Widow’s  Son,”  because  he 
was  the  son  of  Henrietta  Maria,  the  widow  of 
Charles  I.  For  the  same  reason  they  subse- 
quently applied  the  phrase  to  his  brother, 
James  II. 

Wife  and  Daughter,  Mason’s.  See 

Mason^s  Wife  and  Daughter. 

Wilhelmsbad,  Congress  of.  At  Wil- 

helmsbad,  near  the  city  of  Hanau  in  Hesse- 
Cassel,  was  held  the  most  important  Masonic 
Congress  of  the  eighteenth  century.  It  was 
convoked  by  Ferdinand,  Duke  of  Brunswick, 
Grand  Master  of  the  Order  of  Strict  Observ- 
ance, and  was  opened  July  16,  1782.  Its 
duration  extended  to  thirty  sessions,  and  in 
its  discussions  the  most  distinguished  Masons 
of  Germany  were  engaged.  Neither  the 
Grand  Lodge  of  Germany,  nor  that  of  Sweden, 
was  represented ; and  the  Grand  Lodge  of  the 
Three  Globes,  at  Berlin,  sent  only  a letter: 
but  there  were  delegates  from  Upper  and 
Lower  Germany,  from  Holland,  Russia,  Italy, 
France,  and  Austria;  and  the  Order  of  the  Il- 
luminati was  represented  by  the  Baron  von 
Knigge.  It  is  not  therefore  surprising  that 
the  most  heterogeneous  opinions  were  ex- 
pressed. Its  avowed  object  was  the  reform  of 
the  Masonic  system,  and  its  disentanglement 
from  the  confused  mass  of  rites  and  high  de- 
grees with  which  French  and  German  pre- 
tenders or  enthusiasts  had  been  for  years  past 
overwhelming  it.  Important  topics  were  pro- 
posed, such  as  the  true  origin  of  Speculative 
Masonry,  whether  it  was  merely  conventional 
and  the  result  of  modern  thought,  or  whether 
it  was  the  offspring  of  a more  ancient  order, 
and,  if  so,  what  was  that  order;  whether  there 
were  any  Superiors  General  then  existing,  and 
vffio  these  Unknown  Superiors  were,  etc. 
These  and  kindred  questions  were  thoroughly 
discussed,  but  not  defined,  and  the  Congress 
was  eventually  closed  without  coming  to  any 
other  positive  determination  than  that  Free- 
masonry was  not  essentially  connected  with 
Templarism,  and  that,  contrary  to  the  doc- 
trine of  the  Rite  of  Strict  Observance,  the 
Freemasons  were  not  the  successors  of  the 
Knights  Templar.  The  real  effect  of  tlie 
Congress  of  Wilhelmsbad  was  the  abolition 
of  that  Rite,  which  soon  after  drooped  and 
died. 

wm.  In  some  of  the  continental  Rites, 
and  in  certain  high  degrees,  it  is  a custom  to 
require  the  recipiendary  to  make,  before  his 
initiation,  a will  and  testament,  exhibiting 
what  are  his  desires  as  to  the  distribution  of 
his  property  at  his  decease.  The  object  seems 
to  be  to  add  solemnity  to  the  ceremony,  and 
to  impress  the  candidate  with  the  thought  of 
death.  But  it  would  seem  to  be  a custom 
which  would  be  “more  honored  in  the  breach 
than  the  observance.”  It  is  not  practised  in 
the  York  and  American  Rites. 


850 


WILLIAM 


WINDING 


William,  Emperor  of  Germany.  An 

honorary  member  of  the  Grand  Lodge  of  Scot- 
land and  protector  of  Freemasonry  in  Ger- 
many, his  son,  the  crown  prince,  being  deputy- 
protector. 

Wilson  Manuscript.  In  the  marginal 
notes  to  the  Manifesto  of  the  Lodge  of  Antiquity, 
pubhshed  in  1778,  there  is  reference  to  an  “O. 
[old  or  original]  MS.  in  the  hands  of  Mr.  Wil- 
son of  Broomhead,  near  Sheffield,  Yorkshire, 
written  in  the  reign  of  King  Henry  VIII.” 
It  seems,  from  the  context,  to  have  been  cited 
as  authority  for  the  existence  of  a General 
Assembly  of  the  Craft  at  the  city  of  York. 
But  no  part  of  the  MS.  has  ever  been  printed 
or  transcribed,  and  it  is  now  apparently  lost. 

Winding  Stairs.  In  the  1st  Book  of 
Kings  (vi,  8)  it  is  said:  “The  door  for  the  mid- 
dle chamber  was  in  the  right  side  of  the  house; 
and  they  went  up  with  winding  stairs  into  the 
middle  chamber,  and  out  of  the  middle  into 
the  third.”  From  this  passage  the  Masons 
of  the  last  century  adopted  the  symbol  of  the 
winding  stairs,  and  introduced  it  into  the  Fel- 
low-Craft’s Degree,  where  it  has  ever  since 
remained,  in  the  American  Rite.  In  one  of 
the  high  degrees  of  the  Scottish  Rite  the  wind- 
ing stairs  are  called  cochleus,  which  is  a cor- 
ruption of  cochlis,  a spiral  staircase.  The 
Hebrew  word  is  lulim,  from  the  obsolete  root 
lul,  to  roll  or  wind.  The  whole  story  of  the 
winding  stairs  in  the  Second  Degree  of  Ma- 
sonry is  a mere  myth,  without  any  other  foun- 
dation than  the  slight  allusion  in  the  Book  of 
Kings  which  has  been  just  cited,  and  it  de- 
rives its  only  value  from  the  symbolism  taught 
in  its  legend.  (See  Middle  Chamber  and  Wind- 
ing Stairs,  Legend  of  the.) 

Winding  Stairs,  Legend  of  the.  I for- 
merly so  fully  investigated  the  true  meaning 
of  the  legend  of  the  winding  stairs,  as  taught 
in  the  degree  of  Fellow-Craft,  that  I can  now 
find  nothing  to  add  to  what  I have  already 
said  in  my  work  on  The  Symbolism  of  Free- 
masonry, published  in  1869.  I might,  in 
writing  a new  article,  change  the  language,  but 
I could  furnish  no  new  idea.  I shall  not, 
therefore,  hesitate  to  transfer  much  of  what  I 
have  said  on  this  subject  in  that  work  to  the 
present  article.  It  is  an  enlargement  and  de- 
velopment of  the  meager  explanations  given 
in  the  ordinary  lecture  of  Webb. 

In  an  investigation  of  the  symbolism  of  the 
winding  stairs,  we  shall  be  directed  to  the  true 
explanation  by  a reference  to  their  origin, 
their  number,  the  objects  which  they  recall, 
and  their  termination,  but  above  all  by  a con- 
sideration of  the  great  design  which  an  ascent 
upon  them  was  intended  to  accomplish. 

The  steps  of  this  winding  staircase  com- 
menced, we  are  informed,  at  the  porch  of  the 
Temple;  that  is  to  say,  at  its  very  entrance. 
But  notliing  is  more  undoubted  in  the  science 
of  Masonic  symbolism  than  that  the  Temple 
was  the  representative  of  the  world  purified  by 
the  Shekinah,  or  the  Divine  Presence.  The 
world  of  the  profane  is  without  the  Temple; 
the  world  of  the  initiated  is  within  its  sacred 
walls.  Hence  to  enter  the  Temple,  to  pass 


within  the  porch,  to  be  made  a Mason,  and  to 
be  born  into  the  world  of  Masonic  fight,  are 
all  synonymous  and  convertible  terms.  Here, 
then,  the  symbolism  of  the  winding  stairs 
begins. 

The  Apprentice,  having  entered  within  the 
porch  of  the  Temple,  has  begun  his  Masonic 
life.  But  the  First  Degree  in  Masonry,  like 
the  lesser  mysteries  of  the  ancient  systems  of 
initiation,  is  only  a preparation  and  purifica- 
tion for  something  higher.  The  Entered  Ap- 
prentice is  the  child  in  Masonry.  The  les- 
sons which  he  receives  are  simply  intended  tc 
cleanse  the  heart  and  prepare  the  recipient  for 
that  mental  illumination  which  is  to  be  given 
in  the  succeeding  degrees. 

As  a Fellow-Craft,  he  has  advanced  another 
step,  and  as  the  degree  is  emblematic  of  youth, 
so  it  is  here  that  the  intellectual  education  of 
the  candidate  begins.  And  therefore,  here,  at 
the  very  spot  which  separates  the  porch  from 
the  sanctuary,  where  childhood  ends  and  man- 
hood begins,  he  finds  stretching  out  before  him 
a winding  stair  which  invites  him,  as  it  were, 
to  ascend,  and  which,  as  the  symbol  of  disci- 
pline and  instruction,  teaches  him  that  here 
must  commence  his  Masonic  labor — here  he 
must  enter  upon  those  glorious  though  diffi- 
cult researches  the  end  of  which  is  to  be  the 
possession  of  Divine  truth.  The  winding 
stairs  begin  after  the  candidate  has  passed 
within  the  porch  and  between  the  pillars  of 
strength  and  establishment,  as  a significant 
symbol  to  teach  him  that  as  soon  as  he  has 
passed  beyond  the  years  of  irrational  child- 
hood, and  commenced  his  entrance  upon 
manly  fife,  the  laborious  task  of  self-improve- 
ment is  the  first  duty  that  is  placed  before  him. 
tie  cannot  stand  still,  if  he  would  be  worthy 
of  his  vocation;  his  destiny  as  an  immortal 
being  requires  him  to  ascend,  step  by  step, 
until  he  has  reached  the  summit,  where  the 
treasures  of  knowledge  await  him. 

The  number  of  these  steps  in  all  the  sys- 
tems has  been  odd.  Vitruvius  remarks — and 
the  coincidence  is  at  least  curious — that  the 
ancient  temples  were  always  ascended  by  an 
odd  number  of  steps;  and  he  assigns  as  the 
reason,  that,  commencing  with  the  right  foot 
at  the  bottom,  the  worshiper  would  find  the 
same  foot  foremost  when  he  entered  the  Tem- 
ple, which  was  considered  as  a fortunate  omen. 
But  the  fact  is,  that  the  symbolism  of  numbers 
was  borrowed  by  the  Masons  from  Pythago- 
ras, in  whose  system  of  philosophy  it  plays 
an  important  part,  and  in  which  odd  numbers 
were  considered  as  more  perfect  than  even 
ones.  Hence,  throughout  the  Masonic  sys- 
tem we  find  a predominance  of  odd  numbers: 
and  while  three,  five,  seven,  nine,  fifteen,  ana 
twenty-seven,  are  all-important  symbols,  we 
seldom  find  a reference  to  two,  four,  six,  eight, 
or  ten.  The  odd  number  of  the  stairs  was 
therefore  intended  to  symbolize  the  idea  of 
perfection,  to  which  it  was  the  object  of  the 
aspirant  to  attain. 

As  to  the  particular  number  of  the  stairs, 
this  has  varied  at  different  periods.  Tracing- 
boards  of  the  last  century  have  been  found,  in 


WINDING 


WINDING 


851 


which  only  five  steps  are  delineated,  and  others 
in  which  they  amount  to  seven.  The  Pres- 
tonian  lectures,  used  in  England  in  the  begin- 
ning of  this  century,  gave  the  whole  number  as 
thirty-eight,  dividing  them  into  series  of  one, 
three,  five,  seven,  nine,  and  eleven.  The  error 
of  making  an  even  number,  which  was  a vio- 
lation of  the  Pythagorean  principle  of  odd 
numbers  as  the  symbol  of  perfection,  was  cor- 
rected in  the  Hemming  lectures,  adopted  at 
the  union  of  the  two  Grand  Lodges  of  England, 
by  striking  out  the  eleven,  which  was  also  ob- 
jectionable as  receiving  a sectarian  explana- 
tion. In  this  country  the  number  was  still 
further  reduced  to  fifteen,  divided  into  three 
series  of  three,  five,  and  seven.  I shall  adopt 
this  American  division  in  explaining  the  sym- 
bolism; although,  after  all,  the  particular 
number  of  the  steps,  or  the  peculiar  method  of 
their  division  into  series,  will  not  in  any  way 
affect  the  general  symbolism  of  the  whole 
legend. 

The  candidate,  then,  in  the  Second  Degree  of 
Masonry,  represents  a man  starting  forth  on 
the  journey  of  life,  with  the  great  task  before 
him  of  self-improvement.  For  the  faithful 
performance  of  this  task,  a reward  is  prom- 
ised, which  reward  consists  in  the  develop- 
ment of  all  his  intellectual  faculties,  the  moral 
and  spiritual  elevation  of  his  character,  and 
the  acquisition  of  truth  and  knowledge.  Now, 
the  attainment  of  this  moral  and  intellectual 
condition  supposes  an  elevation  of  character, 
an  ascent  from  a lower  to  a higher  life,  and  a 
passage  of  toil  and  difficulty,  through  rudi- 
mentary instruction,  to  the  full  fruition  of 
wisdom.  This  is  therefore^  beautifully  sym- 
bolized by  the  winding  stairs,  at  whose  foot 
the  aspirant  stands  ready  to  climb  the  toilsome 
steep,  while  at  its  top  is  placed  “that  hiero- 
glyphic bright  which  none  but  Craftsmen  ever 
saw,”  as  the  emblem  of  Divine  truth.  And 
hence  a distinguished  writer  has  said  that 
“these  steps,  like  all  the  Masonic  symbols,  are 
illustrative  of  discipline  and  doctrine,  as  well 
as  of  natural,  mathematical,  and  metaphysical 
science,  and  open  to  us  an  extensive  range  of 
moral  and  speculative  inquiry.” 

The  candidate,  incited  by  the  love  of  virtue 
and  the  desire  of  knowledge,  and  withal  eager 
for  the  reward  of  truth  which  is  set  before  him, 
begins  at  once  the  toilsome  ascent.  At  each 
division  he  pauses  to  gather  instruction  from 
the  symbolism  which  these  divisions  present 
to  his  attention. 

At  the  first  pause  which  he  makes  he  is  in- 
structed in  the  peculiar  organization  of  the 
order  of  which  he  has  become  a disciple.  ^ But 
the  information  here  given,  if  taken  in  its 
naked,  literal  sense,  is  barren,  and  unworthy  of 
his  labor.  The  rank  of  the  officers  who  gov- 
ern, and  the  names  of  the  degrees  which  con- 
stitute the  Institution,  can  give  him  no  knowl- 
edge which  he  has  not  before  possessed.  We 
must  look  therefore  to  the  symbolic  meaning 
of  these  allusions  for  any  value  which  may  be 
attached  to  this  part  of  the  ceremony. 

The  reference  to  the  organization  of  the 
Masonic  Institution  is  intended  to  remind  the 


aspirant  of  the  union  of  men  in  society,  and 
the  development  of  the  social  state  out  of  the 
state  of  nature.  He  is  thus  reminded,  in  the 
very  outset  of  his  journey,  of  the  blessings 
which  arise  from  civilization,  and  of  the  fruits 
of  virtue  and  knowledge  which  are  derived 
from  that  condition.  Masonry  itself  is  the 
result  of  civilization ; while,  in  grateful  return, 
it  has  been  one  of  the  most  important  means 
of  extending  that  condition  of  mankind. 

All  the  monuments  of  antiquity  that  the 
ravages  of  time  have  left,  combine  to  prove 
that  man  had  no  sooner  emerged  from  the  sav- 
age into  the  social  state,  than  he  commenced 
the  organization  of  religious  mysteries,  and 
the  separation,  by  a sort  of  Divine  instinct,  of 
the  sacred  from  the  profane.  Then  came  the 
invention  of  architecture  as  a means  of  provid- 
ing convenient  dwellings  and  necessary  shelter 
from  the  inclemencies  and  vicissitudes  of  the 
seasons,  with  all  the  mechanical  arts  connect- 
ed with  it;  and  lastly,  geometry,  as  a neces- 
sary science  to  enable  the  cultivators  of  land  to 
measure  and  designate  the  limits  of  their  pos- 
sessions. All  these  are  claimed  as  peculiar 
characteristics  of  Speculative  Masonry,  which 
may  be  considered  as  the  type  of  civihzation, 
the  former  bearing  the  same  relation  to  the 
profane  world  as  the  latter  does  to  the  savage 
state.  Hence  we  at  once  see  the  fitness  of 
the  symbolism  which  commences  the  aspi- 
rant’s upward  progress  in  the  cultivation  of 
knowledge  and  the  search  after  truth,  by  re- 
calling to  his  mind  the  condition  of  civiliza- 
tion and  the  social  union  of  mankind  as  nec- 
essary preparations  for  the  attainment  of  these 
objects.  In  the  allusions  to  the  officers  of  a 
Lodge,  and  the  degrees  of  Masonry  as  explana- 
tory of  the  organization  of  our  own  society, 
we  clothe  in  our  symbolic  language  the  history 
of  the  organization  of  society. 

Advancing  in  his  progress,  the  candidate  is 
invited  to  contemplate  another  series,  of  in- 
structions. The  human  senses,  as  the  appro- 
priate channels  through  which  we  receive  aU 
our  ideas  of  perception,  and  which,  therefore, 
constitute  the  most  important  sources  of  our 
knowledge,  are  here  referred  to  as  a symbol  of 
intellectual  cultivation.  Architecture,  as  the 
most  important  of  the  arts  which  conduce  to 
the  comfort  of  mankind,  is  also  alluded  to 
here,  not  simply  because  it  is  so  closely  con- 
nected with  the  operative  institution  of  Ma- 
sonry, but  also  as  the  type  of  all  the  other  use- 
ful arts.  In  his  second  pause,  in  the  ascent 
of  the  winding  stairs,  the  aspirant  is  therefore 
reminded  of  the  necessity  of  cultivating  prac- 
tical knowledge. 

So  far,  then,  the  instructions  he  has  re- 
ceived relate  to  his  own  condition  in  society  as 
a member  of  the  great  social  compact,  and  to 
his  means  of  becoming,  by  a knowledge  of  the 
arts  of  practical  life,  a necessary  and  useful 
member  of  that  society. 

But  his  motto  will  be,  “Excelsior.”  Still 
must  he  go  onward  and  forward.  The  stair 
is  still  before  him;  its  summit  is  not  yet 
reached,  and  still  further  treasures  of  wisdom 
are  to  be  sought  for,  or  the  reward  will  not  be 


852 


WINDING 


WINDING 


gained,  nor  the  middle  chamber,  the  abiding- 
place  of  truth,  be  reached 

In  his  third  pause,  he  therefore  arrives  at 
that  point  in  which  the  whole  circle  of  human 
science  is  to  be  explained.  Symbols,  we  know, 
are  in  themselves  arbitrary  and  of  conven- 
tional signification,  and  the  complete  circle  of 
human  science  might  have  been  as  well  sym- 
bolized by  any  other  sign  or  series  of  doctrines 
as  by  the  seven  liberal  arts  and  sciences.  But 
Masonry  is  an  institution  of  the  olden  time; 
and  this  selection  of  the  liberal  arts  and  sci- 
ences as  a symbol  of  the  completion  of  human 
learning  is  one  of  the  most  pregnant  evidences 
that  we  have  of  its  antiquity. 

In  the  seventh  century,  and  for  a long  time 
afterward,  the  circle  of  instruction  to  which  all 
the  learning  of  the  most  eminent  schools  and 
most  distinguished  philosophers  was  confined, 
was  limited  to  what  were  then  called  the  lib- 
eral arts  and  sciences,  and  consisted  of  two 
branches,  the  trivimn  and  the  quadrivium. 
The  trivium  included  grammar,  rhetoric,  and 
logic;  the  quadrivium  comprehended  arith- 
metic, geometry,  music,  and  astronomy. 

‘‘These  seven  heads,”  says  Enfield,  “were 
supposed  to  include  universal  knowledge.  He 
who  was  master  of  these  was  thought  to  have 
no  need  of  a preceptor  to  explain  any  books  or 
to  solve  any  questions  which  lay  within  the 
compass  of  human  reason,  the  knowledge  of 
the  trivium  having  furnished  him  with  the  key 
to  all  language,  and  that  of  the  quadrivium 
having  opened  to  him  the  secret  laws  of  na- 
ture.” 

At  a period,  says  the  same  writer,  when  few 
were  instructed  in  the  trivium,  and  very  few 
studied  the  quadrivium,  to  be  master  of  both 
was  sufficient  to  complete  the  character  of  a 
philosopher.  The  propriety,  therefore,  of 
adopting  the  seven  liberal  arts  and  sciences  as 
a symbol  of  the  completion  of  human  learning 
is  apparent.  The  candidate,  having  reached 
this  point,  is  now  supposed  to  have  accom- 
plished the  task  upon  which  he  had  entered — 
he  has  reached  the  last  step,  and  is  now  ready 
to  receive  the  full  fruition  of  human  learning. 

So  far,  then,  we  are  able  to  comprehend  the 
true  symbolism  of  the  winding  stairs.  They 
represent  the  progress  of  an  inquiring  mind 
with  the  toils  and  labors  of  intellectual 
cultivation  and  study,  and  the  preparatory 
acquisition  of  all  human  science,  as  a prelim- 
inary step  to  the  attainment  of  Divine  truth, 
which,  it  must  be  remembered,  is  always 
symbolized  in  Masonry  by  the  Word. 

Here  let  me  again  allude  to  the  symbolism 
of  numbers,  which  is  for  the  first  time  pre- 
sented to  the  consideration  of  the  Masonic 
student  in  the  legend  of  the  winding  stairs. 
The  theory  of  numbers  as  the  symbols  of  cer- 
tain qualities  was  originally  borrowed  by  the 
Masons  from  the  school  of  Pythagoras.  It 
will  be  impossible,  however,  to  develop  this 
doctrine,  in  its  entire  extent,  in  the  present 
article,  for  the  numeral  symbolism  of  Ma- 
sonry would  itself  constitute  materials  for  an 
ample  essay.  It  will  be  sufficient  to  advert 
to  the  fact,  that  the  total  number  of  the  steps, 


amounting  in  all  to  fifteen  in  the  American 
system,  is  a significant  symbol.  For  fifteen 
was  a sacred  number  among  the  Orientals, 
because  the  letters  of  the  holy  name  JAH, 
were,  in  their  numerical  value,  equiva- 
lent to  fifteen;  and  hence  a figure  in  v/hich 
the  nine  digits  were  so  disposed  as  to  make 
fifteen  either  way  when  added  together  per- 
pendicularly, horizontally,  or  diagonally,  con- 
stituted one  of  their  most  sacred  talismans. 
The  fifteen  steps  in  the  winding  stairs  are 
therefore  symbolic  of  the  name  of  God. 

But  we  are  not  yet  done.  It  will  be  re- 
membered that  a reward  was  promised  for 
all  this  toilsome  ascent  of  the  winding  stairs. 
Now,  what  are  the  wages  of  a Speculative 
Mason?  Not  money,  nor  corn,  nor  wine,  nor 
oil.  AU  these  are  but  symbols.  His  wages 
are  Truth,  or  that  approximation  to  it  which 
will  be  most  appropriate  to  the  degree  into 
which  he  has  been  initiated.  It  is  one  of  the 
most  beautiful,  but  at  the  same  time  most 
abstruse,  doctrines  of  the  science  of  Masonic 
symbolism  that  the  Mason  is  ever  to  be  in 
search  of  truth,  but  is  never  to  find  it.  This 
Divine  truth,  the  object  of  all  his  labors,  is 
symbolized  by  the  Word,  for  which  we  all 
know  he  can  only  obtain  a substitute;  and  this 
is  intended  to  teach  the  humiliating  but 
necessary  lesson  that  the  knowledge  of  the 
nature  of  God  and  of  man’s  relation  to  him, 
which  knowledge  constitutes  Divine  truth, 
can  never  be  acquired  in  this  life.  It  is  only 
when  the  portals  of  the  grave  open  to  us,  and 
give  us  an  entrance  into  a more  perfect  life, 
that  this  knowledge  is  to  be  attained.  “ Hap- 
py is  the  man,”  says  the  father  of  lyric  poetry, 
“who  descends  beneath  the  hollow  earth, 
having  beheld  these  mysteries:  he  knows  the 
end,  he  knows  the  origin  of  fife.” 

The  middle  chamber  is  therefore  symbolic 
of  this  life,  where  the  symbol  only  of  the 
Word  can  be  given,  where  the  truth  is  to  be 
reached  by  approximation  only,  and  yet 
where  we  are  to  learn  that  that  truth  will  con- 
sist in  a perfect  knowledge  of  the  G.  A.  O.  T. 
U.  This  is  the  reward  of  the  inquiring  Ma- 
son; in  this  consist  the  wages  of  a FeUow- 
Craft;  he  is  directed  to  the  truth,  but  must 
travel  farther  and  ascend  still  higher  to  attain 
it. 

It  is,  then,  as  a symbol,  and  a symbol  only, 
that  we  must  study  this  beautiful  legend  of 
the  winding  stairs.  If  we  attempt  to  adopt 
it  as  an  historical  fact,  the  absurdity  of  its  de- 
tails stares  us  in  the  face,  and  wise  men  will 
wonder  at  our  credulity.  Its  inventors  had 
no  desire  thus  to  impose  upon  our  folly;  but 
offering  it  to  us  as  a great  philosophical  myth, 
they  did  not  for  a moment  suppose  that  we 
would  pass  over  its  sublime  moral  teachings 
to  accept  the  allegory  as  an  historical  narrative 
without  meaning,  and  wholly  irreconcilable 
with  the  records  of  Scripture,  and  opposed  by 
all  the  principles  of  probability.  To  suppose 
that  eighty  thousand  craftsmen  were  weekly 
paid  in  the  narrow  precincts  of  the  Temple 
chambers,  is  simply  to  suppose  an  absurdity. 
But  to  beheve  that  all  this  pictorial  repre- 


WIND 


WISCONSIN 


853 


eentation  of  an  ascent  by  a winding  stairccso 
to  the  place  where  the  wages  of  labor  were  to 
be  received,  was  an  allegory  to  teach  us  the 
ascent  of  the  mind  from  ignorance,  through 
all  the  toils  of  study  and  the  difficulties  of  ob- 
taining knowledge,  receiving  here  a little  and 
there  a little,  adding  something  to  the  stock 
of  our  ideas  at  each  step,  until,  in  the  middle 
chamber  of  life — in  the  full  fruition  of  man- 
hood— the  reward  is  attained,  and  the  puri- 
fied and  elevated  intellect  is  invested  with 
the  reward  in  the  direction  how  to  seek  God 
and  God’s  truth;  to  believe  this,  is  to  believe 
and  to  know  the  true  design  of  Speculative 
Masonry,  the  only  design  which  makes  it 
worthy  of  a good  or  a wise  man’s  study. 

Its  historical  details  are  barren,  but  its 
symbols  and  allegories  are  fertile  with  in- 
struction. 

Wind,  Mason’s.  Among  the  Masonic 
tests  of  the  last  century  was  the  question, 
‘‘How  blows  a Mason’s  wind?”  and  the  an- 
swer was,  “Due  east  and  west.”  Browne 
gives  the  question  and  answer  more  in  ex- 
tenso,  and  assigns  the  explanation  as  follows: 

“How  blows  the  wind  in  Masonry? 

“Favorable  due  east  and  west. 

“To  what  purpose? 

“To  call  men  to,  at,  and  from  their  labor. 

“What  does  it  further  allude  to? 

“To  those  miraculous  winds  which  proved 
so  essential  in  working  the  happy  deliver- 
ance of  the  children  of  Israel  from  their 
Egyptian  bondage,  and  proved  the  overthrow 
of  Pharaoh  and  all  his  host  when  he  attempted 
to  follow  them.” 

Krause  very  correctly  thinks  that  the  fun- 
damental idea  of  the  Masonic  wind  blowing 
from,  the  east  is  to  be  found  in  the  belief  of 
the  Middle  Ages  that  all  good  things,  such  as 
philosophy  and  religion,  came  from  the  East. 
In  the  German  ritual  of  The  Three  Sts.  John’s 
Degrees  of  the  Mother  Lodge  of  the  Three  Globes, 
the  idea  is  expressed  a little  differently.  The 
Catechism  is  as  follows: 

“Whence  comes  the  wind? 

“From  the  east  towards  the  west,  and  from 
the  south  towards  the  north,  and  from  the 
north  towards  the  south,  the  east,  and  the 
west. 

“What  weather  brings  it? 

“Variable,  hail  and  storm,  and  calm  and 
pleasant  weather.” 

The  explanation  given  is  that  these  chang- 
ing winds  symbolize  the  changing  progress  of 
mom’s  life  in  his  pursuit  of  knowledge — now 
clear  and  full  of  hope,  now  dark  with  storms. 
Bode’s  hypothesis  that  these  variable  winds 
of  Masonry  were  intended  to  refer  to  the 
changes  of  the  condition  of  the  Roman  Church 
under  English  monarchs,  from  Henry  VIII. 
to  James  II.,  and  thus  to  connect  the  sym- 
bolism with  the  Stuart  Masonry,  is  wholly 
untenable,  as  the  symbol  is  not  found  in  any 
of  the  high  degrees.  It  is  not  recognized  in 
the  French,  and  is  obsolete  in  the  York  Rite. 

Window.  A piece  of  furniture  in  the  Mark 
Degree.  It  is  a mere  symbol,  having  no  foun- 
dation in  truth,  as  there  was  no  such  appen- 


dage to  the  Temple.  It  is  simply  intended  to 
represent  the  place  where  the  workman  re- 
ceived his  wages,  symbolic  of  the  reward 
earned  by  labor. 

Wine.  One  of  the  elements  of  Masonic 
consecration,  and,  as  a symbol  of  the  inward 
refreshment  of  a good  conscience,  is  intended, 
under  the  name  of  the  “wine  of  refreshment,” 
to  remind  us  of  the  eternal  refreshments 
which  the  good  are  to  receive  in  the  future 
life  for  the  faithful  performance  of  duty  in 
the  present. 

Wings  of  the  Cherubim,  Extended. 

The  candidate  in  the  degree  of  Royal  Master 
of  the  American  Rite  is  said  to  be  received 
“beneath  the  extended  wings  of  the  cheru- 
bim.” The  expression  is  derived  from  the 
passage  in  the  1st  Book  of  Kings  (vi.  27), 
which  describes  the  setting  of  “the  cherubim 
within  the  inner  house.”  Practically,  there 
is  an  anachronism  in  the  reference  to  the 
cherubim  in  this  degree.  In  the  older  and 
purer  ritual,  the  ceremonies  are  supposed  to 
take  place  in  the  council-chamber  or  private 
apartment  of  King  Solomon,  where,  of  course, 
there  were  no  cherubim.  And  even  in  some 
more  modern  rituals,  where  a part  of  the  cere- 
mony referred  to  in  the  tradition  is  said  to 
have  occurred  in  the  holy  of  holies,  that  part 
of  the  Temple  was  at  that  time  unfinished,  and 
the  cherubim  had  not  yet  been  placed  there. 
But  symbolically  the  reference  to  the  cheru- 
bim in  this  degree,  which  represents  a searcher 
for  truth,  is  not  objectionable.  For  although 
there  is  a great  diversity  of  opinion  as  to  the.ir 
exact  signification,  yet  there  is  a very  general 
agreement  that,  under  some  one  manifesta- 
tion or  another,  they  allude  to  and  symbolize 
the  motecting  and  overshadowing  power  of 
the  Deity.  When,  therefore,  the  initiate  is 
received  beneath  the  extended  wings  of  the  cheru- 
bim, we  are  taught  by  this  symbolism  how 
appropriate  it  is,  that  he  who  comes  to  ask 
and  to  seek  Truth,  symbolized  by  the  True 
Word,  should  begin  by  placing  himself  under 
the  protection  of  that  Divine  Power  who 
alone  is  Truth,  and  from  whom  alone  truth  can 
be  obtained. 

Wisconsin.  In  January,  1843,  Free- 
masonry was  introduced  into  Wisconsin  by 
the  establishment  of  Mineral  Point  Lodge 
at  Mineral  Point,  Melody  Lodge  at  Platte- 
ville,  and  Milwaukee  Lodge  at  Milwaukee, 
all  under  the  authority  of  the  Grand  Lodge 
of  Missouri.  December  18,  1843,  delegates 
from  these  three  Lodges  assembled  in  con- 
vention at  Madison,  and  organized  the  Grand 
Lodge  of  Wisconsin,  Rev.  B.  T.  Kavanaugh, 
the  Master  of  Melody  Lodge,  being  elected 
Grand  Master. 

The  Grand  Chapter  was  established  Feb- 
ruary 13,  1850,  and  Dwight  F.  Lawton  elected 
Grand  High  Priest. 

The  Grand  Council  of  Royal  and  Select 
Masters  was  organized  in  1857,  and  James 
Collins  elected  Grand  Master. 

The  Grand  Commandery  was  or^nized 
October  20,  1859,  and  Henry  L.  Palmer 
elected  Grand  Commander. 


854 


WISDOM 


WOLF 


Wisdom.  In  Ancient  Craft  Masonry, 
wisdom  is  s3’'mbolized  by  the  East,  the  place 
of  Ught,  being  represented  by  the  pillar  that 
there  supports  the  Lodge  and  by  the  Wor- 
shipful Master.  It  is  also  referred  to  King 
Solomon,  the  symbolical  founder  of  the  Or- 
der. In  Masonic  architecture  the  Ionic 
column,  distinguished  for  the  skill  in  its  con- 
struction, as  it  combines  the  beauty  of  the 
Corinthian  and  the  strength  of  the  Doric,  is 
adopted  as  the  representative  of  wisdom. 

King  Solomon  has  been  adopted  in  Specu- 
lative Masonry  as  the  type  or  representa- 
tive of  wisdom,  in  accordance  with  the  char- 
acter which  has  been  given  to  him  in  the 
1st  Book  of  Kings  (iv.  30-32):  “Solomon’s 
wisdom  excelled  the  wisdom  of  all  the  chil- 
dren of  the  east  country,  and  all  the  wisdom 
of  Egypt.  For  he  was  wiser  than  aU  men; 
than  Ethan  the  Ezrahite,  and  Heman  and 
Chalcol  and  Darda,  the  sons  of  Mahol;  and 
his  fame  was  in  all  the  nations  round  about.” 

In  all  the  Oriental  philosophies  a con- 
spicuous place  has  been  given  to  wisdom. 
In  the  book  called  the  Wisdom  of  Solomon  (vii., 
7,  8),  but  supposed  to  be  the  production  of  a 
Hellenistic  Jew,  it  is  said:  “I  called  upon 
God,  and  the  spirit  of  wisdom  came  to  me.  I 
preferred  her  before  sceptres  and  thrones, 
and  esteemed  riches  nothing  in  comparison 
of  her.”  And  farther  on  in  the  same  book 
(vii.,  25-27)  she  is  described  as  “the  breath 
of  the  power  of  God,  and  a pure  influence 
[emanation]  flowing  from  the  glory  of  the  Al- 
mighty, . . . the  brightness  of  the  'ever- 
lasting light,  the  unspotted  mirror  of  the 
power  of  God,  and  the  image  of  his  good- 
ness.” 

The  Kabbalists  made  Chochma,  71105 H, 
or  Wisdom,  the  second  of  the  ten  Sephiroth, 
placing  it  next  to  the  Crown.  They  called 
it  a male  potency,  and  the  third  of  the  Sephi- 
roth, Binah,  n0''5,  or  Intelligence,  female. 
These  two  Sephiroth,  with  Keter,  ^715,  or 
the  Crown,  formed  the  first  triad,  and  their 
union  produced  the  Intellectual  World. 

The  Gnostics  also  had  their  doctrine  of 
Wisdom,  whom  they  called  Achamoth.  They 
said  she  was  feminine;  styled  her  Mother, 
and  said  that  she  produced  all  things  through 
the  Father. 

The  Oriental  doctrine  of  Wisdom  was,  that 
it  is  a Divine  Power  standing  between  the 
Creator  and  the  creation,  and  acting  as  His 
agent.  “The  Lord,”  says  Solomon  (proverbs 
iii.  19),  “by  wisdom  hath  founded  the  earth.” 
Hence  wisdom,  in  this  philosophy,  answers  to 
the  idea  of  a vivifying  spirit  brooding  over 
and  impregnating  the  elements  of  the  chaotic 
world.  In  short,  the  world  is  but  the  out- 
ward manifestation  of  the  spirit  of  wisdom. 

This  idea,  so  universally  diffused  through- 
out the  East,  is  said  to  have  been  adopted 
into  the  secret  doctrine  of  the  Templars,  who 
are  supposed  to  have  borrowed  much  from 
the  Basilideans,  the  Manicheans,  and  the 
Gnostics.  From  them  it  easily  passed  over 
to  the  high  degrees  of  Masonry,  which  were 
founded  on  the  Templar  theory.  Hence,  in 


the  great  decoration  of  the  Thirty-third  De- 
gree of  the  Scottish  Rite,  the  points  of  the 
triple  triangle  are  inscribed  with  the  letters 
S.A.P.I.E.N.T.I.A.,  or  Wisdom. 

It  is  not  difficult  now  to  see  how  this  word 
Wisdom  came  to  take  so  prominent  a part 
in  the  symbolism  of  Ancient  Masonry,  and 
how  it  was  expressly  appropriated  to  King 
Solomon.  As  wisdom,  in  the  philosophy  of 
the  East,  was  the  creative  energy — the  archi- 
tect, so  to  speak,  of  the  world,  as  the  emana- 
tion of  the  Supreme  Architect — so  Solomon 
was  the  architect  of  the  Temple,  the  symbol 
of  the  world.  He  was  to  the  typical  world 
or  temple  what  wisdom  was  to  the  great  world 
of  the  creation.  Hence  wisdom  is  appropri- 
ately referred  to  him  and  to  the  Master  of  the 
Lodge,  who  is  the  representative  of  Solomon. 
Wisdom  is  always  placed  in  the  east  of  the 
Lodge,  because  thence  emanate  all  light,  and 
knowledge,  and  truth. 

Withdrawal  of  Petition.  It  is  a law  of 
Masonry  in  America  that  a petition  for  initia- 
tion having  been  once  presented  to  a Lodge, 
cannot  be  withdrawn.  It  must  be  subjected 
to  a ballot.  It  must  be  submitted  to  the 
action  of  the  Lodge.  The  rule  is  founded  on 
prudential  reasons.  The  candidate  having 
submitted  his  character  for  inspection,  the  in- 
spection must  be  made.  It  is  not  for  the 
interests  of  Masonry  (the  only  thing  to  be 
considered)  that,  on  the  prospect  of  an  un- 
favorable judgment,  he  should  be  permitted 
to  decline  the  inspection,  and  have  the  oppor- 
tunity of  applying  to  another  Lodge,  where 
carelessness  or  ignorance  might  lead  to  his 
acceptance.  Initiation  is  not  like  an  article 
of  merchandise  sold  by  rival  dealers,  and  to 
be  purchased,  after  repeated  trials,  from  the 
most  accommodating  seller. 

Witnesses.  See  Trials. 

Woellner,  Johann  Christoph  Von.  A 
distinguished  Prussian  statesman,  and  equal- 
ly distinguished  as  one  of  the  leaders  of  the 
Rosicrucian  Order  in  Germany,  and  the  Rite 
of  Strict  Observance,  to  whose  advancement 
he  lent  aU  the  influence  of  his  political  posi- 
tion. He  was  born  at  Dobritz,  May  19, 
1732.  He  studied  theology  in  the  orthodox 
church,  and  in  1750  was  appointed  a preacher 
near  Berlin,  and  afterward  a Canon  at  Hal- 
berstadt.  In  1786,  King  William  III.,  of 
Prussia,  appointed  him  privy  councilor  of 
finance,  an  appointment  supposed  to  have 
been  made  as  a concession  to  the  Rite  of 
Strict  Observance,  of  which  Woellner  was  a 
Provincial  Grand  Master,  his  Order  name 
being  Eques  a cubo.  In  1788  he  became  Min- 
ister of  State,  and  was  put  at  the  head  of 
ecclesiastical  affairs.  No  Mason  in  Germany 
labored  more  assiduously  in  the  cause  of  the 
Order  and  in  active  defense  of  the  Rite  of 
Strict  Observance,  and  hence  he  had  many 
enemies  as  well  as  friends.  On  the  demise  of 
King  William,  he  was  dismissed  from  his  polit- 
ical appointments,  and  retired  to  his  estate  at 
Grossriez,  where  he  died  September  11,  1800. 

Wolf.  In  the  Egyptian  mysteries,  the 
candidate  represented  a wolf  and  wore  a 


wolfenbCttel 


WOOG 


855 


wolf’s  skin,  because  'Osiris  once  assumed  the 
form  of  that  animal  in  his  contests  with  Ty- 
phon.  In  the  Greek  mythology,  the  woK  was 
consecrated  to  Apollo,  or  the  sun,  because  of 
the  connection  between  luke,  light,  and  lukos, 
a wolf.  In  French,  wolf  is  louve,  and  hence 
the  word  louveteau,  signifying  the  son  of  a 
Mason.  (See  Leiois  No.  3.) 

Wolf enotit tel,  Congress  of.  A city  of 
Lower  Saxony,  in  the  principality  of  Wolfen- 
biittel,  and  formerly  a possession  of  the  Duke 
of  Brunswick.  In  1778  Ferdinand,  Duke  of 
Brunswick,  convoked  a Masonic  Congress 
there,  with  a view  of  reforming  the  organiza- 
tion of  the  Order.  Its  results,  after  a session 
of  five  weeks,  were  a union  of  the  Swedish 
and  German  Masons,  which  lasted  only  for  a 
brief  period,  and  the  preparation  for  a future 
meeting  at  Wilhelmsbad. 

Wolfgang,  Albert,  Prince  of  Llppe 
Schaumberg.  Born  in  1699,  died  in  1748. 
One  of  the  Masonic  circle  whom  Frederick 
the  Great  favored  and  sought  at  times  to 
meet. 

Woman.  The  law  which  excludes  women 
from  initiation  into  Masonry  is  not  contained 
in  the  precise  words  in  any  of  the  Old  Con- 
stitutions, although  it  is  continually  implied, 
as  when  it  is  said  in  the  Lansdowne  MS.  (cir- 
ca 1560)  that  the  Apprentice  must  be  ‘‘of 
limbs  whole,  as  a man  ought  to  be,”  and  that 
he  must  be  “no  bondsman.”  All  the  regu- 
lations also  refer  to  men  only,  and  many  of 
them  would  be  wholly  inapplicable  to  women. 
But  in  the  Charges  compiled  by  Anderson  and 
Desaguliers,  and  published  in  1723,  the  word 
“woman”  is  for  the  first  time  introduced, 
and  the  law  is  made  explicit.  Thus  it  is  said 
that  “the  persons  admitted  members  of  a 
Lodge  must  be  good  and  true  men,  ....  no 
bondmen,  no  women,”  etc.  (Constitutions, 
1723,  p.  51.) 

Perhaps  the  best  reason  that  can  be  as- 
signed for  the  exclusion  of  women  from  our 
Lodges  will  be  found  in  the  character  of 
our  organization  as  a mystic  society.  Spec- 
ulative Freemasonry  is  only  an  application 
of  the  art  of  Operative  Masonry  to  purposes 
of  morality  and  science.  The  Operative 
branch  of  our  Institution  was  the  forerunner 
and  origin  of  the  Speculative.  Now,  as  we 
admit  of  no  innovations  or  changes  in  our 
customs.  Speculative  Masonry  retains,  and 
is  governed  by,  all  the  rules  and  regulations 
that  existed  in  and  controlled  its  Operative 
prototype.  Hence,  as  in  this  latter  art  only 
hale  and  hearty  men,  in  possession  of  all 
their  limbs  and  members,  so  that  they  might 
endure  the  fatigues  of  labor,  were  employed, 
so  in  the  former  the  rule  still  holds,  of  exclud- 
ing all  who  are  not  in  the  possession  of  these 
prerequisite  qualifications.^  Woman  is  not 
permitted  to  participate  in  our  rites  and 
ceremonies,  not  because  we  deem  her  un- 
worthy or  unfaithful,  or  incapable,  as  has 
been  foohshly  supposed,  of  keeping  a secret, 
but  because,  on  our  entrance  into  the  Order, 
we  found  certain  regulations  which  pre- 
scribed that  only  men  capable  of  enduring 


the  labor,  or  of  fulfilling  the  duties  of  Oper- 
ative Masons,  could  be  admitted.  These 
regulations  we  have  solemnly  promised  never 
to  alter;  nor  could  they  be  changed,  without 
an  entire  disorganization  of  the  whole  system 
of  Speculative  Masonry. 

Wood-Cutters,  Order  of.  See  Fendeurs. 

Woodford  Manuscript.  A manuscript 
formerly  in  the  possession  of  one  of  England’s 
most  esteemed  Masons,  Rev.  A.  F.  A.  Wood- 
ford, editor  of  Kenning’s  Cyclopoedia  of  Free- 
masonry, of  700  pages,  London.  Bro.  Hughan 
says  it  is  almost  a verbatim  copy  of  the 
Cooke  MSS.  The  indorsement  upon  it  reads, 
“This  is  a very  ancient  record  of  Masonry, 
which  was  copyed  for  me  by  Wm.  Reid,  Secre- 
tary to  the  Grand  Lodge,  1728.”  It  formerly 
belonged  to  Mr.  William  Cowper,  clerk  to  the 
Parliament,  and  is  now  in  the  library  of  the 
Quatuor  Coronati  Lodge,  No.  2076,  London, 
England. 

Woog,  Carl  Christian.  Born  at  Dresden 
in  1713,  and  died  at  Leipsic,  April  24,  1771. 
Mossdorf  says  that  he  was,  in  1740,  a resident 
of  London,  and  that  there  he  was  initiated 
into  Ancient  Craft  Masonry,  and  also  into  the 
Scottish  degree  of  Knight  of  St.  Andrew.  In 
1749,  he  published  a Latin  work  entitled 
Preshyterorum  et  Diaconorum  Achaice  de  Mar- 
tyrio  Sancti  Andrece  Apostoli,  Epistola  Encyc- 
lica,  in  which  he  refers  to  the  Freemasons  (p. 
32)  in  the  following  language:  “Unicum 
adhuc  addo,  esse  inter  caementarios,  seu  lapi- 
cidas  liberos,(qui  Franco  muratoriorum  Franc- 
Magons  nomine  communiter  insigniuntur  qui- 
que  rotunda  quadratis  miscere  dicuntur,) 
quosdam  qui  S.  Andreae  memoriam  summa 
veneratione  recolant.  Ad  minimum,  si  scrip- 
tis,  quae  detecta  eorum  mysteria  et  arcana 
recensent,  fides  non  est  deneganda,  certum 
erit,  eos  quotunnis  diem  quoque  Andreas,  ut 
Sancti  Johannis  diem  solent,  festum  agere 
atque  ceremoniosum  celebrare,  esseque  inter 
eos  sectam  aliquam,  quae  per  crucem,  quam  in 
pectore  gerant,  in  qua  Sanctus  Andreas  funi- 
bus  alligatus  haereat,  a reliquis  se  destin- 
guunt”;  i.  e.,  “I  add  only  this,  that  among  the 
Freemasons  (commonly  called  Franc-Magons, 
who  are  said  to  mingle  circles  with  squares,) 
there  are  certain  ones  who  cherish  the  mem- 
ory of  St.  Andrew  with  singular  veneration. 
At  all  events,  if  we  may  credit  those  writings 
in  which  their  mysteries  and  secrets  are  de- 
tected and  exposed,  it  will  be  evident  that 
they  are  accustomed  to  keep  annually,  with 
ceremonies,  the  festival  of  St.  Andrew  as  well 
as  that  of  St.  John;  and  that  there  is  a sect 
among  them  which  distinguish  themselves 
from  the  others  by  wearing  on  their  breast  the 
cross  on  which  St.  Andrew  was  fastened  by 
cords.”  Woog,  in  a subsequent  passage,  de- 
fends the  Freemasons  from  the  charge  made 
by  these  Expositions  that  they  were  irre- 
ligious, but  declares  that  hy  him  their  mysteries 
shall  remain  buried  in  profound  silence — “per 
me  vero  maneant  eorum  mysteria  alto  silentio 
sepulta.”  It  is,  apparently,  from  these  pass- 
ages that  Mossdorf  draws  his  conclusions  that 
Woog  was  a Freemason,  and  had  received  the 


856 


WORD 


WORKING-TOOLS 


Scottish  degree  of  Knight  of  St.  Andrew. 
They  at  least  prove  that  he  was  an  early 
friend  of  the  Institution. 

Word.  When  emphatically  used,  the 
expression,  “the  Word,”  is  in  Masonry  al- 
ways referred  to  the  Third  Degree,  although 
there  must  be  a word  in  each  degree.  ^ In  this 
latter  and  general  sense,  the  Word  is  called 
French  Masons  “la  parole,”  and  by  the 
Germans  “ein  Worterzeichen.”  The  use  of  a 
Word  is  of  great  antiquity.  We  find  it  in  the 
ancient  mysteries.  In  those  of  Egypt  it  is 
said  to  have  been  the  Tetragrammaton.  The 
German  Stone-Masons  of  the  Middle  Ages 
had  one,  which,  however,  was  probably  only 
a password  by  which  the  traveling  Com- 
panion might  make  himself  Imown  in  his  pro- 
fessional wanderings.  Lyon  {Hist,  of  the  L. 
of  Edinb.,  p.  22)  shows  that  it  existed,  in  the 
sixteenth  and  subsequent  centuries,  in  the 
Scotch  Lodges,  and  he  says  that  “the  Word 
is  the  only  secret  that  is  ever  alluded  to  in 
the  minutes  of  Mary’s  Chapel,  or  in  those  of 
Kilwinning,  Atcheson’s  Haven,  or  Dunblane, 
or  any  other  that  we  have  examined  of  a date 
prior  to  the  erection  of  the  Grand  Lodge.” 
Indeed,  he  thinks  that  the  communication  of 
this  Word  constituted  the  only  ceremony  of 
initiation  practised  in  the  Operative  Lodges. 
At  that  time  there  was  evidently  but  one 
Word  for  all  the  ranks  of  Apprentices^  Crafts- 
men, and  Masters.  He  thinks  that  this  com- 
munication of  the  Mason  Word  to  the  Ap- 
prentices under  oath  constituted  the  germ 
whence  has  sprung  the  Symbolical  Masonry. 
But  it  must  be  remembered  that  the  learned 
and  laborious  investigations  of  Bro.  Lyon 
refer  only  to  the  Lodges  of  Scotland.  There 
is  no  sufficient  evidence  that  a more  extensive 
system  of  initiation  did  not  prevail  at  the  same 
time,  or  even  earlier,  in  England  and  Ger- 
many. Indeed,  Findel  has  shown  that  it  did 
in  the  latter  country;  and  it  is  difficult  to  be- 
lieve that  the  system,  which  we  know  was  in 
existence  in  1717,  was  a sudden  development 
out  of  a single  Word,  for  which  we  are  indebted 
to  the  inventive  genius  of  those  who  were 
engaged  in  the  revival  at  that  period.  Be 
this  as  it  may,  the  evidence  is  conclusive  that 
everjavhere,  and  from  the  earliest  times,  there 
was  a Word.  This  at  least  is  no  modern 
usage. 

But  it  must  be  admitted  that  this  Word, 
whatever  it  was,  Vv^as  at  first  a mere  mark  of 
recognition.  Yet  it  may  have  had,  and  prob- 
ably did  have,  a mythical  signification,  and 
had  not  been  altogether  arbitrarily  adopted. 
The  word  given  in  the  Sloane  MS.,  No.  3329, 
which  Bro.  Hughan  places  at  a date  not 
posterior  to  1700,  is  undoubtedly  a corrupted 
form  of  that  now  in  use,  and  with  the  signifi- 
cation of  which  we  are  well  acquainted. 
Hence  we  may  conclude  that  the  legend, 
and  the  s5nnbolisra  connected  with  it,  also 
existed  at  the  same  time,  but  only  in  a nas- 
cent and  incomplete  form. 

The  modern  development  of  Speculative 
Masonry  into  a philosophy  has  given  a per- 
fected form  to  the  symbolism  of  the  Word  no 


longer  confined  to  use  as  a means  of  recogni- 
tion, but  elevated,  in  its  connection  with  the 
legend  of  the  Third  Degree,  to  the  rank  of  a 
symbol. 

So  viewed,  and  by  the  scientific  Mason  it 
is  now  only  so  viewed,  the  Word  becomes  the 
symbol  of  Divine  Truth,  the  loss  of  which  and 
tne  search  for  it  constitute  the  whole  system 
of  Speculative  Masonry.  So  important  is 
this  Word,  that  it  lies  at  the  very  foundation 
of  the  Masonic  edifice.  The  Word  might  be 
changed,  as  might  a grip  or  a sign,  if  it  were 
possible  to  obtain  the  universal  consent  of  the 
Craft,  and  Masonry  would  still  remain  un- 
impaired. But  were  the  Word  abolished,  or 
released  from  its  intimate  connection  with 
the  Hiramic  legend,  and  with  that  of  the 
Royal  Arch,  the  whole  symbolism  of  Specu- 
lative Masonry  would  be  obliterated.  The 
Institution  might  withstand  such  an  inno- 
vation, but  its  history,  its  character,  its  de- 
sign, would  belong  to  a newer  and  a totally 
different  society.  The  Word  is  what  Der- 
mott  called  the  Royal  Arch,  “the  marrow  of 
Masonry.” 

Word,  Lost.  See  Losi  Word. 

Word,  Mason.  In  the  minutes  and 
documents  of  the  Lodges  of  Scotland  during 
the  sixteenth,  seventeenth,  and  eighteenth 
centuries,  the  expression  “Mason  word”  is 
constantly  used.  This  continuous  use  would 
indicate  that  but  one  word  was  then  known. 
Nicolai,  in  his  Essay  on  the  Accusations  against 
the  Templars,  quotes  a “small  dictionary 
published  at  the  beginning  of  the  eighteenth 
century,”  in  which  the  “Mason’s  word”  is 
defined. 

Word,  Sacred.  A term  applied  to  the 
chief  or  most  prominent  word  of  a degree,  to 
indicate  its  peculiarly  sacred  cliaracter,  in 
contradistinction  to  a password,  which  is 
simply  intended  as  a mode  of  recognition.  It 
is  sometimes  ignorantly  corrupted  into  “se- 
cret word.”  All  significant  words  in  Masonry 
are  secret.  Only  certain  ones  are  sacred. 

Word,  Significant.  See  Significant  Word. 

Word,  True.  Used  in  contradistinction 
to  the  Lost  Word  and  the  Substitute  Word. 
To  find  it  is  the  object  of  all  Masonic  search 
and  labor.  For  as  the  Lost  Word  is  the  sym- 
bol of  death,  the  True  Word  is  the  symbol  of 
life  eternal.  It  indicates  the  change  that  is 
always  occurring — truth  after  error,  light 
after  darkness,  life  after  death.  Of  all  the 
symbolism  of  Speculative  Masonry,  that  of 
the  True  Word  is  the  most  philosophic  and 
sublime. 

Work.  See  Labor. 

Working-Tools.  In  each  of  the  degrees 
of  Masonry,  certain  implements  of  the  Oper- 
ative art  are  consecrated  to  the  Speculative 
science,  and  adopted  to  teach  as  symbols 
lessons  of  morality.  With  these  the  Specu- 
lative Mason  is  taught  to  erect  his  spiritual 
temple,  as  his  Operative  predecessors  with 
the  same  implements  constructed  their  ma- 
terial temples.  Hence  they  are  called  the 
working-tools  of  tlie  degree.  They  vary  but 
very  slightly  in  the  different  Rites,  but  the 


WORK 


WORKMEN 


857 


same  symbolism  is  preserved.  The  principal 
working-tools  of  the  Operative  art  that  have 
been  adopted  as  symbols  in  the  Speculative 
science,  confined,  however,  to  Ancient  Craft 
Masonry,  and  not  used  in  the  higher  degrees, 
are,  the  twenty-four-inch  gage,  common  gavel, 
square,  level,  plumb,  skirrit,  compasses,  pencil, 
trowel,  mallet,  pickax,  crow,  and  shovel.  (See 
them  under  their  respective  heads.) 

Work,  Master  of  the.  An  architect  or 
superintendent  of  the  building  of  an  edifice. 
Du  Cange  (Glossarium)  thus  defines  it:  ^^Ma- 
gister  operis  vel  operarum  vulgo,  mattre  de 
Feeuvre,  cui  operibus  publicis  vacare  incum- 
bit,”  i.  e.,  “Master  of  the  work  or  of  the 
works,  commonly,  mattre  de  Foeuvre,  one 
whose  duty  it  is  to  attend  to  the  public 
works.”  In  the  Cooke  MS.  (line  529)  it  is 
said;  “And  also  he  that  were  most  of  conny- 
ing  [skill]  schold  be  governour  of  the  werke, 
and  scholde  be  callyd  maister.”  In  the  old 
record  of  the  date  of  Edward  III.,  cited  by 
Anderson  in  his  second  edition  (p.  71),  it  is 
prescribed  “that  Master  Masons,  or  Masters 
of  Work,  shall  be  examined  whether  they  be 
able  of  cunning  to  serve  their  respective 
lords.”  The  word  was  in  common  use  in  the 
Middle  Ages,  and  applied  to  the  Architect 
or  Master  Builder  of  an  edifice.  Thus  Edwin 
of  Steinbach,  the  architect  of  the  Cathedral 
of  Strasburg,  is  called  Master  of  the  Work. 
In  the  monasteries  there  was  a similar  officer, 
who  was,  hov/ever,  more  generally  called  the 
Overarius,  but  sometimes  Magister  operis. 

* Workmen  at  liie  Temple.  We  have  no 
historical  book,  except  the  meager  details  in 
tlie  Books  of  Kings  and  Clironicles,  of  the 
number  or  classification  of  the  workmen  at 
the  Temple  of  Solomon.  The  subject  has, 
however,  afforded  a fertile  theme  for  the  ex- 
ercise of  the  inventive  genius  of  the  ritualists. 
Although  devoid  of  interest  as  an  historical 
study,  an  acquaintance  with  these  traditions, 
especially  the  English  and  American  ones, 
and  a comparison  of  them  v/ith  the  Scriptural 
account  and  with  that  given  by  Josephus,  are 
necessary  as  a part  of  the  education  of  a Ma- 
sonic student.  I furnish  the  legends,  there- 
fore, simply  as  a matter  of  curiosity,  without 
the  slightest  intention  to  vouch  for  their 
authenticity,  at  the  same  time  trusting  that 
the  good  sense  and  common  fairness  of  the 
reader  will  prevent  him  from  including  such 
unauthenticated  matter  in  lectures  usuallv 
given  in  the  Third  Degree  and  often  with 
much  pretense  to  learning. 

In  the  2d  Book  of  Chronicles,  chap,  ii., 
verses  17  and  18,  we  read  as  follows: 

“And  Solomon  numbered  all  the  strangers 
that  were  in  the  land  of  Israel,  after  the  num- 
bering wherewith  David  his  father  had  num- 
bered them;  and  they  were  found  an  hundred 
and  fifty  thousand  and  three  thousand  and 
six  hundred. 

“And  he  set  threescore  and  ten  thousand 
of  them  to  be  bearers  of  burdens,  and  four- 
score thousand  to  be  hewers  in  the  moun- 
tain, and  three  thousand  and  six  hundred 
overseers  to  set  the  people  a-work.” 


The  same  numerical  details  are  given  in  the 
second  verse  of  the  same  chapter.  Again,  in 
the  1st  Book  of  Kings,  chap,  v.,  verses  13 
and  14,  it  is  said: 

“And  King  Solomon  raised  a levy  out  of 
all  Israel;  and  the  levy  was  thirty  thousand 
men. 

“And  he  sent  them  to  Lebanon,  ten  thou- 
sand a month  by  courses:  a month  they  were 
in  Lebanon,  and  two  months  at  home:  and 
Adoniram  was  over  the  levy.” 

The  succeeding  verses  make  the  same 
enumeration  of  workmen  as  that  contained  in 
the  Book  of  Chronicles  quoted  above,  with  the 
exception  that,  by  omitting  the  three  hundred 
Ilarodim,  or  rulers  over  all,  the  number  of 
overseers  is  stated  in  the  Book  of  Kings  to  be 
only  three  thousand  three  hundred. 

With  these  authorities,  and  the  assistance  of 
Masonic  traditions,  Anderson,  in  the  Book  of 
Constitutions  (2d  ed.,  p.  11),  constructs  the 
following  table  of  the  Craftsmen  at  the  Tem- 
ple: 

Ilarodim,  Princes,  Rulers,  or  Provosts.  300 
Menatzchim,  Overseers,  or  Master  Ma- 
sons  3,300 

Ghiblim,  Stone-Squarers 1 All 

Ischotzeh,  Hewers i Fellow-  80,000 

Rmni,  Builders J Crafts 

The  levy  out  of  Israel,  who  were 

timber-cutters 30,000 

All  the  Freemasons  employed  in  the 
work  of  the  Temple,  exclusive  of 
the  two  Grand  Wardens 113,000 

Besides  the  Ish  Sahal,  or  men  of  burden, 
the  remains  of  the  old  Canaanites,  amounting 
to  70,000,  Vfho  are  not  numbered  among  the 
Masons. 

In  relation  to  the  classification  of  these 
workmen,  Anderson  says:  “Solomon  parti- 
tioned the  Fellow  Crafts  into  certain.  Lodges, 
with  a Master  and  Wardens  in  each,  that  they 
might  receive  commands  in  a regular  manner, 
might  take  care  of  their  tools  and  jewels, 
might  be  paid  regularly  every  w^eek,  and  be 
duly  fed  and  clothed;  and  the  FeUow  Crafts 
took  care  of  their  succession  by  educating 
Entered  Apprentices.” 

Josephus  makes  a different  estimate.  Ho 
includes  the  3,300  Overseers  in  the  80,000 
Fellow -Crafts,  and  makes  tlie  number  of 
Masons,  exclusive  of  the  70  000  bearers  of 
burden,  amount  to  only  110,000. 

A work  published  in  1764,  entitled  The  Ma- 
sonic Pocket-Book,  gives  a still  different  classi- 
fication. The  number,  according  to  this  au- 
thority, was  as  follows: 


Harodim 800 

Menatzchim 3,300 

Ghiblim 83,000 

Adoniram’s  men 30,000 


Total 116,600 


which,  together  with  the  70,000  Ish  Sabal, 
or  laborers,  will  make  a grand  total  of  186,600 
workmen. 


858 


WORKMEN 


W^ORKMEN 


According  to  the  statement  of  Webb,  which 
has  been  generally  adopted  by  the  Fraternity 
in  the  United  States,  there  were: 


Grand  Masters 3 

Overseers 3,300 

Fellow-Crafts 80,000 

Entered  Apprentices 70,000 


This  account  makes  no  allusion  to  the  300 
Harodim,  nor  to  the  levy  of  30,000;  it  is,  there- 
fore, manifestly  incorrect.  Indeed,  no  certain 
authority  can  be  found  for  the  complete 
classification  of  the  workmen,  since  neither 
the  Bible  nor  Josephus  gives  any  account  of 
the  number  of  Tyrians  employed.  Oliver, 
however,  in  his  Historical  Landmarks,  has  col- 
lected from  the  Masonic  traditions  an  account 
of  the  classifications  of  the  workmen,  which  I 
shall  insert,  with  a few  additional  facts  taken 
from  other  authorities. 

According  to  these  traditions,  the  follow- 
ing was  the  classification  of  the  Masons  who 
v/rought  in  the  quarries  of  Tyre: 


Superexcellent  Masons 6 

Excellent  Masons 48 

Grand  Architects 8 

Architects 16 

Master  Masons 2,376 

Mark  Masters 700 

Markmen 1,400 

Fellow-Crafts 63,900 


Total 58,454 


These  were  arranged  as  follows:^  The^  six 
Superexcellent  Masons  were  divided  into 
two  Grand  Lodges,  with  three  brethren  in 
each  to  superintend  the  work.  The  Excellent 
Masons  were  divided  into  six  Lodges  of  nine 
each,  including  one  of  the  Superexcellent 
Masons,  who  presided  as  Master.  The  eight 
Grand  Architects  constituted  one  Lodge,  and 
the  sixteen  Architects  another.  The  Grand 
Architects  were  the  Masters,  and  the  Archi- 
tects the  Wardens,  of  the  Lodges  of  Master 
Masons,  which  were  eight  in  number,  and 
consisted,  with  their  officers,  of  three  hundred 
in  each.  The  Mark  Masters  were  divided 
into  fourteen  Lodges  of  fifty  in  each,  and  the 
Markmen  into  fourteen  Lodges  also,  of  one 
hundred  in  each.  The  Mark  Masters  were 
the  Masters,  and  the  Markmen  the  Wardens, 
of  the  Lodges  of  Fellow-Crafts,  which  were 
seven  hundred  in  number,  and  with  their  offi- 
cers consisted  of  eighty  in  each. 

The  classification  of  the  workmen  in  the 
forest  of  Lebanon  was  as  follows: 


Superexcellent  Masons 3 

Excellent  Masons 24 

Grand  Architects 4 

Architects 8 

Master  Masons 1,188 

Mark  Masters 300 

Markmen 600 

Fellow-Craf ts 23, 1 00 

Entered  Apprentices 10,000 


Total 35^227 


These  were  arranged  as  follows:  The  three 
Superexcellent  Masons  formed  one  Lodge. 
The  Excellent  Masons  were  divided  into  three 
Lodges  of  nine  each,  including  one  of  the 
Superexcellent  Masons  as  Master.  The  four 
Grand  Architects  constituted  one  Lodge,  and 
the  eight  Architects  another,  the  former  act- 
ing as  Masters  and  the  latter  as  Wardens  of 
the  Lodges  of  Master  Masons,  which  were  four 
in  number,  and  consisted,  with  their  officers, 
of  three  hundred  in  each.  The  Mark  Masters 
were  divided  into  six  Lodges  of  fifty  in  each, 
and  the  Markmen  into  six  Lodges  also,  of  one 
himdred  in  each.  These  two  classes  pre- 
sided, the  former  as  Masters  and  the  latter 
as  Wardens,  over  the  Lodges  of  Fellow-Crafts, 
which  were  three  hundred  in  number,  and 
were  composed  of  eighty  in  each,  including 
their  officers. 

After  three  years  had  been  occupied  in 

hewing,  squaring,  and  numbering”  the 
stones,  and  in  “felling  and  preparing”  the 
timbers,  these  two  bodies  of  Masons,  from 
the  quarries  and  the  forest,  united  for  the 
purpose  of  properly  arranging  and  fitting 
the  materials,  so  that  no  metallic  tool  might 
be  required  in  putting  them  up,  and  they 
were  then  carried  up  to  Jerusalem.  Here 
the  whole  body  was  congregated  under  the 
superintending  care  of  Hiram  Abif,  and  to 
them  were  added  four  hundred  and  twenty 
Lodges  of  Tyrian  and  Sidonian  Fellow- 
Crafts,  having  eighty  in  each,  and  the  twenty 
thousand  Entered  Apprentices  of  the  levy 
from  Israel,  who  had  heretofore  been  at  rest, 
and  who  were  added  to  the  Lodges  of  their 
degree,  making  them  now  consist  of  three 
hundred  in  each,  so  that  the  whole  number 
then  engaged  at  Jerusalem  amounted  to  two 
hundred  and  seventeen  thousand  two  hundred 
and  eighty-one,  who  were  arranged  as  follows: 


9 Lodges  of  Excellent  Masons,  9 in 

each,  were 81 

12  Lodges  of  Master  Masons,  300  in 
each,  were 3,600 

1.000  Lodges  of  Fellow-Crafts,  80  in 

each,  were 80,000 

420  Lodges  of  Tyrian  FeUow-Crafts, 

80  in  each,  were 33,600 

100  Lodges  of  Entered  Apprentices, 

300  in  each,  were 30,000 

70.000  Ish  Sabal,  or  laborers 70,000 


Total 217,281 


Such  is  the  system  adopted  by  our  English 
brethren.  The  American  ritual  has  greatly 
simplified  the  arrangement.  According  to 
the  system  now  generally  adopted  in  this 
country,  the  workmen  engaged  in  building 
King  Solomon’s  Temple  are  supposed  to  have 
been  classified  as  follows: 

3 Grand  Masters. 

300  Harodim,  or  Chief  Superintendents, 
who  were  Past  Masters. 

3,300  Overseers,  or  Master  Masons,  divided 
into  Lodges  of  three  in  each. 

80,000  Fellow-Crafts,  divided  into  Lodges 
of  five  in  e?icfi, 


WORKSHOP 


WREN 


859 


70,000  Entered  Apprentices,  divided  into 
Lodges  of  seven  in  each. 

According  to  this  account,  there  must 
have  been  eleven  hundred  Lodges  of  Master 
Masons;  sixteen  thousand  of  Fellow-Crafts; 
and  ten  thousand  of  Entered  Apprentices. 
No  account  is  here  taken  of  the  levy  of 
thirty  thousand  who  are  supposed  not  to 
have  been  Masons,  nor  of  the  builders  sent 
by  Hiram,  King  of  Tyre,  whom  the  English 
ritual  places  at  thirty-three  thousand  six 
hundred,  and  most  of  whom  we  may  suppose 
to  have  been  members  of  the  Dionysiac 
Fraternity  of  Artificers,  the  institution  from 
which  Freemasonry,  according  to  legendary 
authority,  took  its  origin. 

On  the  whole,  the  American  system  seems 
too  defective  to  meet  all  the  demands  of 
the  inquirer  into  this  subject — an  objection 
to  which  the  English  is  not  so  obnoxious. 
But,  as  I have  already  observed,  the  whole 
account  is  mythical,  and  is  to  be  viewed 
rather  as  a curiosity  than  as  having  any 
historical  value. 

Workshop.  The  French  Masons  call  a 
Lodge  an  “atelier,”  literally,  a workshop, 
or,  as  Boiste  defines  it,  “si  place  where  Crafts- 
men work  under  the  same  Master.” 

World.  The  Lodge  is  said  to  be  a symbol 
of  the  world.  Its  form — an  oblong  square, 
whose  greatest  length  is  from  east  to  west — 
represents  the  shape  of  the  inhabited  world 
according  to  the  theory  of  the  ancients.  The 
^‘clouded  canopy,”  or  the  ‘‘starry-decked  cov- 
ering ” of  the  Lodge,  is  referred  to  the  sky. 
The  sun,  which  enlightens  and  governs  the 
world  at  morning,  noon,  and  evening,  is  repre- 
sented by  the  three  superior  officers.  And, 
lastly,  the  Craft,  laboring  in  the  work  of  the 
Lodge,  present  a similitude  to  the  inhabitants 
of  the  world  engaged  in  the  toils  of  hfe.  While 
the  Lodge  is  adopted  as  a copy  of  the  Temple, 
not  less  universal  is  that  doctrine  which  makes 
it  a symbol  of  the  world.  (See  Form  of  the 
Lodge.) 

Worldly  Possessions.  In  the  English 
lectures  of  Dr.  Hemming,  the  word  Tubal  Cain 
is  said  “ to  denote  worldly  possessions,”  and 
hence  Tubal  Cain  is  adopted  in  that  system  as 
the  symbol  of  worldly  possessions.  The  idea 
is  derived  from  the  derivation  of  Cain  from 
kanah,  to  acquire,  to  gain,  and  from  the  theory 
that  Tubal  Cain,  by  his  inventions,  had  en- 
abled his  pupils  to  acquire  riches.  But  the 
derivative  meaning  of  the  word  has  reference 
to  the  expression  of  Eve,  that  in  the  birth  of 
her  eldest  son  she  had  acquired  a man  by  the 
help  of  the  Lord;  and  any  system  which  gives 
importance  to  mere  wealth  as  a Masonic  sym- 
bol, is  not  in  accord  with  the  moral  and  intel- 
lectual designs  of  the  Institution,  which  is 
thus  represented  as  a mere  instrument  of 
Mammon.  The  symbolism  is  quite  modern, 
and  has  not  been  adopted  elsewhere  than  in 
English  Masonry. 

Worldly  Wealth.  Partial  clothing  is,  in 
Masonry,  a symbol  teaching  the  aspirant  that 
Masonry  regards  no  man  on  account  of  his 
worldly  wealth  or  honors;  and  that  it  looks 


not  to  his  outward  clothing,  but  to  his  internal 
qualifications. 

Worship.  Originally,  the  term  “to  wor- 
ship ” meant  to  pay  that  honor  and  reverence 
which  are  due  to  one  who  is  worthy.  Thus, 
where  our  authorized  version  translates 
Matthew  xix.  19,  “Honour  thy  father  and  thy 
mother,”  Wycliffe  saj^s,  “Worschip  thi  fadir 
and  thi  modir.”  And  in  the  marriage  service 
of  the  Episcopal  Church,  the  expression  is  still 
retained,  “with  my  body  I thee  worship,” 
that  is,  honor  or  reverence  thee.  Hence  the 
still  common  use  in  England  of  the  words  wor- 
shipful and  right  worshipful  as  titles  of  honor 
applied  to  municipal  and  judicial  officers. 
Thus  the  mayors  of  small  towns,  and  justices 
of  the  peace,  are  styled  “Worshipful,”  while 
the  mayors  of  large  cities,  as  London,  are 
called  “Right  Worshipful.”  The  usage  was 
adopted  and  retained  in  Masonry.  The 
word  worship,  or  its  derivatives,  is  not  met 
with  in  any  of  the  old  manuscripts.  In  the 
“Manner  of  constituting  a New  Lodge,” 
adopted  in  1722,  and  published  by  Anderson 
in  1723,  the  word  “ worship”  is  applied  as  a 
title  to  the  Grand  Master.  (Constitutions, 
1723,  p.  71.)  In  the  seventeenth  century,  the 
gilds  of  London  began  to  call  themselves 
“Worshipful,”  as,  “ the  Worshipful  Company 
of  Grocers,”  etc.;  and  it  is  likely  that  the 
Lodges  at  the  revival,  and  perhaps  a few  years 
before,  adopted  the  same  style. 

Worshipful.  A title  applied  to  a symbolic 
Lodge  and  to  its  Master.  The  Germans 
sometimes  use  the  title  “hochwfirdig.”  The 
French  style  the  Worshipful  Master  “Vener- 
able,” and  the  Lodge,  “Respectable.” 

Worshipful  Lodge.  See  Worshipful. 

Worshipful  Master.  See  Worshipful. 

Worshipful,  Most.  The  prevailing  title 
of  a Grand  Master  and  of  a Grand  Lodge. 

Worshipful,  Right.  The  prevailing  title 
of  the  elective  officers  of  a Grand  Lodge  below 
the  Grand  Master. 

Worshipful,  Very.  A title  used  by  cer- 
tain of  the  Grand  Officers  of  the  Grand  Lodge 
of  England. 

Wound,  Mason’s.  Nicolai,  in  the  appen- 
dix to  his  Essay  on  the  Accusations  against  the 
Templars,  says  that  in  a small  dictionary,  pub- 
lished at  the  beginning  of  the  eighteenth  cen- 
tury, the  following  definition  is  to  be  found: 
“Mason's  Wound.  It  is  an  imaginary  wound 
above  the  elbow,  to  represent  a fracture  of  the 
arm  occasioned  by  a fall  from  an  elevated 
place.”  The  origin  and  esoteric  meaning  of 
the  phrase  have  been  lost.  It  was  probably 
used  as  a test,  or  alluded  to  some  legend  which 
has  now  escaped  memory.  Also,  the  Master’s 
penalty  in  the  degree  of  Perfection. 

Wren,  Sir  Christopher.  One  of  the 
most  distinguished  architects  of  England 
was  the  son  of  Dr.  Christopher  Wren,  Rector 
of  East  Knoyle  in  Wiltshire,  and  was  born 
there  October  20,  1632.  He  was  entered  as  a 
gentleman  commoner  at  Wadham  College, 
Oxford,  in  his  fourteenth  year,  being  already 
distinguished  for  his  mathematical  knowledge. 
He  is  said  to  have  invented,  before  this  period, 


8Ca  wr.EX 

several  astronomical  and  mathematical  in- 
struments. In  1645,  he  became  a member 
of  a scientific  club  connected  with  Gresham 
College,  from  which  the  Royal  Society  subse- 
quently arose.  In  1653,  he  was  elected  a 
Fellow  of  All  Souls’  College,  and  had  already 
become  knowm  to  the  learned  men  of  Europe 
for  his  various  inventions.  In  1657.  he  removed 
permanently  to  London,  having  oeen  elected 
Professor  of  Astronomy  at  Gresham  College. 

During  the  political  disturbances  which 
led  to  the  abohtion  of  the  monarchy  and 
the  establishment  of  the  commonwealth, 
Wren,  devoted  to  the  pursuits  of  philoso- 
phy, appears  to  have  kept  away  from  the 
contests  of  party.  Soon  after  the  restoration 
of  Charles  II.,  he  was  appointed  Savillian 
Professor  at  Oxford,  one  of  the  highest 
distinctions  w’’hich  could  then  have  been  con- 
ferred on  a scientific  mn,n.  During  this 
time  he  v/as  distinguished  for  his  numerous 
contributions  to  astronomy  and  mathe- 
matics, and  invented  many  curious  ma- 
chines, and  discovered  many  methods  for 
facilitating  the  calculations  of  the  celestial 
bodies. 

Wren  was  not  professionally  educated  as 
an  architect,  but  from  his  early  youth  had 
devoted  much  time  to  its  theoretic  study. 
In  1665  he  went  to  Paris  for  the  purpose 
of  studying  the  public  buildings  in  that 
city,  and  the  various  styles  wliich  they  pre- 
sented. He  w'as  induced  to  make  this  visit, 
and  to  enter  into  these  investigations,  be- 
cause, in  1660,  he  had  been  appointed  by 
King  Charles  II.  one  of  a commission  to 
superintend  the  restoration  of  the  Cathedral 
of  St.  Paul’s,  which  had  been  much  dilapi- 
dated during  the  times  of  the  commonwealth. 
But  before  the  designs  could  be  earned  into 
execution,  the  great  fire  occurred  which  laid 
so  great  a part  of  London,  including  St.  Paul’s, 
in  ashes. 

In  1661,  he  was  appointed  assistant  to  Sir 
John  Denham,  the  Surveyor-General,  and 
directed  his  attention  to  the  restoration  of 
the  burnt  portion  of  the  city.  His  plans 
were,  unfortunately  for  the  good  of  Lon- 
don, not  adopted,  and  he  confined  his  atten- 
tion to  the  rebuilding  of  particular  edifices. 
In  1667,  he  was  appointed  the  successor  of 
Denham  as  Surveyor-General  and  Chief 
Architect.  In  this  capacity  he  erected  a large 
number  of  churches,  the  Royal  Exchange, 
Greenwich  Observatory,  and  many  other 
public  edifices.  But  his  crowning  work, 
the  masterpiece  that  has  given  him  his 
largest  reputation,  is  the  Cathedral  of  St. 
Paul’s,  which  was  commenced  in  1675  and 
finished  in  1710.  The  original  plan  that 
was  proposed  by  Wren  was  rejected  through 
the  ignorance  of  the  authorities,  and  dif- 
fered greatly  from  the  one  on  which  it  has 
been  constructed.  Wren,  however,  super- 
intended the  erection  as  master  of  the  work, 
and  his  tomb  in  the  crypt  of  the  Cathedral 
was  appropriately  inscribed  with  the  words; 
“Si  monumentum  requiris,  circumspice”; 
i.  e.,  “ If  you  seek  his  monument,  look  around.” 


j i 

In  1672,  Wren  was  made  a Knight,  and 
in  1674  he  married  a daughter  of  Sir  John 
Coghill.  To  a son  by  this  marriage  are  we 
indebted  for  memoirs  of  the  family  of  his 
father,  published  under  the  title  of  Paren- 
talia.  After  the  death  of  this  wife,  he  married 
a daughter  of  Viscount  FitzwilHam. 

In  1680,  Wren  was  elected  President  of 
the  Royal  Society,  and  continued  to  a late 
period  his  labors  on  public  edifices,  build- 
ing, among  others,  additions  to  Hampton 
Court  and  to  Windsor  Castle. 

After  the  death  of  Queen  Anne,  who  was 
the  last  of  his  royal  patrons.  Wren  was  re- 
moved from  his  office  of  Surveyor-General, 
which  he  had  held  for  a period  of  very 
nearly  haK  a century.  Fie  passed  the  few 
remaining  years  of  his  fife  in  serene  retire- 
ment. He  was  found  dead  in  his  chair 
after  dinner,  on  February  25,  1723,  in  the 
ninety-first  year  of  his  age. 

Notwithstanding  that  much  that  has  been 
said  by  Anderson  and  other  writers  of  the 
eighteenth  century,  concerning  Wren’s  con- 
nection with  Freemasonry,  is  without  his- 
torical confirmation,  there  can,  I think,  be  no 
doubt  that  he  took  a deep  interest  in  the 
Speculative  as  weU  as  in  the  Operative 
Order.  The  Rev.  J.  W.  Laughlin,  in  a lec- 
ture on  the  fife  of  Wren,  delivered  in  1857, 
before  the  inhabitants  of  St.  Andrew’s,  Hol- 
born,  and  briefly  reported  in  the  Freerna- 
sons^  Magazine,  said  that  “Wren  was  for 
eighteen  years  a member  of  the  old  Lodge 
of  St.  Paul’s,  then  held  at  the  Goose  and 
Gridiron,  near  the  Cathedral,  now  the 
Lodge  of  Antiquity;  and  the  records  of 
that  Lodge  show  that  the  maul  and  trowel 
used  at  the  laying  of  the  stone  of  St.  Paul’s, 
together  with  a pair  of  carved  mahogany 
candlesticks,  were  presented  by  Wren,  and 
are  now  in  possession  of  that  Lodge.”  By 
the  order  of  the  Diffie  of  Sussex,  a plate  v^as 
placed  on  the  mallet  or  maul  which  contained 
a statement  of  the  fact. 

Mr.  C.  W.  King,  who  is  not  a Mason,  but 
has  derived  his  statement  from  a source  to 
which  he  does  not  refer  (but  which  was 
perhaps  Nicolai),  makes,  in  his  work  on  the 
Gnostics  (p.  176),  the  following  statement, 
which  is  here  quoted  merely  to  show  that  the 
traditionary  belief  of  Wren’s  connection  with 
Speculative  Freemasonry  is  not  confined  to 
the  Craft.  Fie  says: 

“Another  and  a very  important  circum- 
stance in  this  discussion  must  always  be 
kept  in  view : our  Freemasons  (as  at  present 
organized  in  the  form  of  a secret  society) 
derive  their  title  from  a mere  accidental 
circumstance  connected  with  their  actual 
estabhshment.  It  was  in  the  Common  Hall 
of  the  London  Gild  of  Freemasons  (the 
trade)  that  their  first  meetings  were  held 
under  Christopher  Wren,  president,  in  the 
time  of  the  Commonwealth.  Their  real 
object  was  political — the  restoration  of 
monarchy;  hence  the  necessary  exclusion 
of  the  public,  and  the  oaths  of  secrecy  en- 
joined on  the  members.  The  pretence  of 


WREN 


WREN 


861 


promoting  arcliitecture,  and  the  choice  of 
the  place  where  to  hold  their  meetings, 
suggested  by  the  profession  of  their  presi- 
dent, v/ere  no  more  than  blinds  to  deceive 
t::e  existing  government.” 

Anderson,  in  the  first  edition  of  the  Con- 
stitutions, makes  but  a slight  reference  to 
Wren,  only  calling  him  “the  ingenious 
architect,  Sir  Christopher  Wren.”  I am 
ahnost  afraid  that  this  passing  notice  of 
him  who  has  been  called  “the  Vitruvius  of 
England”  must  be  attributed  to  servility. 
George  I.  was  the  stupid  monarch  who  re- 
moved Wren  from  his  office  of  Surveyor- 
General,  and  it  would  not  do  to  be  too  dif- 
fuse with  praise  of  one  who  had  been  marked 
by  the  disfavor  of  the  king.  But  in  1727 
George  I.  died,  and  in  his  second  edition, 
published  in  1738,  Anderson  gives  to  Wren 
all  the  Masonic  honors  to  which  he  claims 
that  he  was  entitled.  It  is  from  what 
Anderson  has  said  in  that  work,  that  the 
Masonic  writers  of  the  eighteenth  century 
and  the  first  half  of  the  nineteenth,  not  re- 
quiring the  records  of  authentic  history,  have 
drawn  their  views  of  the  official  relations  of 
Wren  to  the  Order.  He  first  introduces  Wren 
(p.  101)  as  one  of  the  Grand  Wardens  at 
the  General  Assemblv  held  December  27, 
1663,  when  the  Earl  of  St.  Albans  v/as  Grand 
Master,  and  Sir  John  Denham,  Deputy 
Grand  Master.  He  says  that  in  1666  Wren 
was  again  a Grand  Warden,  under  the  Grand 
Mastership  of  the  Earl  of  Rivers;  but  im- 
mediately afterward  he  calls  him  “Deputy 
Wren,”  and  continues  to  give  him  the  title 
of  Deputy  Grand  Master  until  1685,  when 
he  s.ays  (p.  106)  that  “the  Lodges  met,  and 
elected  Sir  Christopher  Wren  Grand  Master, 
who  appointed  Mr.  Gabriel  Cibber  and  Mr. 
Edmund  Savage  Grand  Wardens;  and  while 
carrying  on  St.  Paul’s,  he  annually  met  those 
brethren  who  could  attend  him,  to  keep 
up  good  old  usages.”  Anderson  (p.  107) 
makes  the  Duke  of  Richmond  and  Lennox 
Grand  Master,  and  reduces  Wren  to  the 
rank  of  a Deputy;  but  he  says  that  in  1698 
he  was  again  chosen  Grand  Master,  and  as 
such  “celebrated  the  Cape-stone”  of  St. 
Paul’s  in  1708.  “Some  few  years  after 
this,”  he  says,  “Sir  Christopher  Wren 
neglected  the  office  of  Grand  Master.” 
Finally,  he  says  (p.  109)  that  in  1716  “the 
Lodges  in  London  finding  themselves  neg- 
lected by  Sir  Christopher  Wren,”  Masonry 
was  revived  under  a new  Grand  Master. 
Some  excuse  for  the  aged  architect’s  neglect 
might  have  been  found  in  the  fact  that  he 
was  then  eighty-five  years  of  age,  and  had 
been  long  removed  from  his  public  office  of 
Surveyor-General. 

Noorthouck  is  more  considerate.  Speak- 
ing of  the  placing  of  the  last  stone  on  the 
top  of  St.  Paul’s — which,  notwithstanding 
the  statement  of  Anderson,  was  done,  not 
by  Wren,  but  by  his  son — he  says  (Consti- 
tutions, p.  204),  “the  age  and  infirmities  of 
the  Grand  Master,  which  prevented  his  at- 
tendance on  this  solemn  occasion,  confined 


him  afterwards  to  great  retirement;  so  that 
the  Lodges  suffered  from  want  of  his  usual 
presence  in  visiting  and  regulating  their 
meetings,  and  were  reduced  to  a small 
number.” 

Noorthouck,  however,  repeats  substantially 
the  statements  of  Anderson  in  reference 
to  Wren’s  Grand  Mastership.  How  much 
of  these  statements  can  be  authenticated 
by  history  is  a question  that  must  be  decided 
only  by  more  extensive  investigations  of 
documents  not  yet  in  possession  of  the  Craft. 
Findel  says  (Hist.,  p.  127)  that  Anderson, 
having  been  commissioned  in  1735  by  the 
Grand  Lodge  to  make  a list  of  the  ancient 
Patrons  of  the  Masons,  so  as  to  afford  some- 
thing like  an  historical  basis,  “transformed 
the  former  Patrons  into  Grand  Masters,  and 
the  Masters  and  Superintendents  into  Grand 
Wardens  and  the  lilie,  which  were  unknown 
until  the  year  1717.” 

Of  this  there  can  be  no  doubt;  but  tliere 
is  other  evidence  that  Wren  was  a Free- 
mason. In  Aubre3^’s  Natural^  History  of 
Wiltshire  (p.  277),  a manuscript  in  the  library 
of  the  Royal  Society,  HalUwell  finds  and 
cites,  in  his  Early  History  of  Freemasonry 
in  England  (p.  46),  the  following  passage: 

“This  day.  May  the  18th,  being  Monday, 
1691,  after  Rogation  Sunday,  is  a great  con- 
vention at  St.  Paul’s  Church  of  the  fraternity 
of  the  Adopted  Masons,  where  Sir  Chi-istopher 
Wren  is  to  be  adopted  a Brother,  and  Sir 
Henry  Goodric  of  the  Tower,  and  divers 
others.  There  have  been  kings  that  have 
been  of  this  sodality.” 

If  this  statement  be  true — and  we  have 
no  reason  to  doubt  it,  from  Aubrey’s  general 
antiquarian  accuracy — Anderson  is  incorrect 
in  making  him  a Grand  Master  in  1685,  six 
years  before  he  was  initiated  as  a Freemason. 
The  true  version  of  the  story  probably  is  this: 
Wren  was  a great  architect — the  greatest 
at  the  time  in  England.  As  such  he  received 
the  appointment  of  Deputy  Surveyor-Gen- 
eral under  Denham,  and  subsequently,  on 
Denham’s  death,  of  Surveyor-General.  He 
thus  became  invested,  by  virtue  of  his  office, 
with  the  duty  of  superintending  the  construc- 
tion of  public  buildings.  The  most  impor- 
tant of  these  was  St.  Paul’s  Cathedral,  the 
building  of  which  he  directed  in  person, 
and  with  so  much  energy  that  the  parsi- 
monious Duchess  of  Marlborough,  when 
contrasting  the  charges  of  her  own  archi- 
tect with  the  scanty  remuneration  of  Wren, 
observed  that  “he  was  content  to  be  dragged 
up  in  a basket  three  or  four  times  a week  to 
the  top  of  St.  Paul’s,  and  at  great  hazard, 
for  £200  a year.”  All  tins  brought  him 
into  close  connection  with  the  gild  of  P’ree- 
masons,  of  which  he  naturally  became  the 
patron,  and  subsequently  he  was  by  initia- 
tion adoi)ted  into  tl.-e  sodality.  Wren  was, 
in  fact,  what  the  Medieval  Masons  called 
M agister  Operis,  or  Master  of  the  Work. 
Anderson,  writing  for  a purpose,  naturally 
transformed  this  title  into  that  of  Grand 
Master — an  office  supposed  to  be  unknown 


862 


WRESTLE 


XAINTRAILLES 


until  1717.  Aubrey’s  authority  sufficiently 
establishes  the  fact  that  Wren  was  a Free- 
mason, and  the  events  of  his  life  prove  his 
attachment  to  the  profession.* 

Wrestle.  A degree  sometimes  called  the 
“Mark  and  Link,”  or  Wrestle.  It  was  for- 
merly connected  with  the  Mark  Degree  in 
England.  Its  ceremonies  were  founded  on 
the  passage  contained  in  Genesis  xxxii.  24-30. 

Writing.  The  law  which  forbids  a Mason 
to  commit  to  writing  the  esoteric  parts  of 
the  ritual  is  exemplified  in  some  American 
Lodges  by  a peculiar  ceremony;  but  the  usage 
is  not  universal.  The  Druids  had  a similar 
rule;  and  we  are  told  that  they,  in  keeping 
their  records,  used  the  letters  of  the  Greek 
alphabet,  so  that  they  might  be  unintelligible 
to  those  who  were  not  authorized  to  read 
them. 

Wykeham,  William  of.  Bishop  of  Win- 
chester. Born  at  Wykeham,  in  Hampshire, 
in  1324,  and  died  in  1404.  He  was  eminent 
both  as  an  ecclesiastic  and  statesman.  In 
1359,  before  he  reached  the  episcopate, 
Edward  HI.  appointed  him  surveyor  of  the 
works  at  Windsor,  which  castle  he  rebuilt.  In 
his  Warrant  or  Commission,  he  was  invested 
with  power  “to  appoint  all  workmen,  to  pro- 
vide materials,  and  to  order  everything 
relating  to  building  and  repairs.”  He  was, 
in  fact,  what  the  old  manuscript  Constitutions 
call  “The  Lord,”  under  whom  were  the 
Master  Masons.  Anderson  says  that  he 
was  at  the  head  of  four  hundred  Freemasons 
(Constitutions,  1738,  p.  70),  was  Master  of 
Work  under  Edward  III.,  and  Grand  Master 
under  Richard  II.  (Ibid.,  p.72.)  And  the 
Freemasons’  Magazine  (August,  1796)  styles 
him  “one  of  the  brightest  ornaments  that 
Freemasonry  has  ever  boasted.”  In  this 


*R.  F.  Gould,  in  his  History  of  F.  M.  (vol.  ii., 
ch.  12)  has  cast  grave  doubts  upon  the  alleged 
fact  that  Wren  was  a Freemason. 


there  is,  of  course,  a mixture  of  myth  and 
history.  Wykeham  was  an  architect  as  well 
as  a bishop,  and  superintended  the  building 
of  many  public  edifices  in  England  in  the 
fourteenth  century,  being  a distinguished 
example  of  the  connection  so  common  in 
Medieval  times  between  the  ecclesiastics 
and  the  Masons. 

Wyoming.  Cheyenne  Lodge,  No.  16,  at 
Cheyenne,  was  chartered  by  the  Grand  Lodge 
of  Colorado,  October  7,  1868. 

Laramie  Lodge,  No.  18,  at  Laramie  City, 
received  a dispensation  from  the  same 
Grand  Lodge,  January  31,  1870,  and  a 
Charter,  September  28,  1870. 

Evanston  Lodge,  No.  24,  at  Evanston, 
received  a dispensation  from  the  same  Grand 
Lodge,  September  8,  1873,  and  a Charter, 
September  30,  1874. 

Wyoming  Lodge,  No.  28,  at  South  Pass 
City,  had  a dispensation  issued  to  her  by  the 
Grand  Lodge  of  Nebraska,  November  20, 
1869,  and  a Charter,  June  23,  1870. 

The  representatives  of  these  four  Lodges 
met  in  convention  December  15,  1874,  at 
Laramie  City,  and  proceeded  to  organize 
a Grand  Lodge  for  Wyoming  by  adopting 
a constitution,  electing  and  installing  their 
Grand  Officers  on  the  16th.  The  four 
Lodges  then  had  a membership  of  two  hundred 
and  fifty. 

The  first  annual  communication  was  held 
October  12,  1875. 

Wyseacre.  The  Leland  MS.,  referring  to 
Pythagoras,  says  that  “wynnynge  en- 
traunce  yn  al  Lodges  of  Maconnes,  he 
lerned  muche,  and  retournedde  and  woned 
yn  Grecia  Magna  wachsynge,  and  becom- 
mynge  a mightye  wyseacre.”  The  word 
wiseacre,  which  now  means  a dunce  or  silly 
person,  is  a corruption  of  the  German  weis- 
sager,  and  originally  signified  a wise  sayer 
or  philosopher,  in  which  sense  it  is  used  in 
the  passage  cited. 


X 


X.  The  twenty-fourth  letter  of  the 
English  alphabet  and  the  last  letter  of 
the  proper  Latin  alphabet.  As  a numeral 
it  stands  for  ten 

Xaintrailles,  Madame  de.  A lady  who 
was  initiated  into  Masonry  by  a French  Lodge 
that  did  not  have  the  excuse  for  this  violation 
of  law  that  we  must  accord  to  the  Irish  one 
in  the  case  of  Miss  St.  Leger.  Clavel  (Hist. 
Pittoresq.,  p.  34)  tells  the  story,  but  does  not 
give  the  date,  though  it  must  have  been  about 
the  close  of  the  last  century.  The  law  of  the 
Grand  Orient  of  France  required  each  Lodge 
of  Adoption  to  be  connected  with  and  placed 
under  the  immediate  guardianship  of  a regular 


Lodge  of  Masons.  It  was  in  one  of  these 
guardian  Lodges  that  the  female  initiation 
which  we  are  about  to  describe  took  place. 
The  Lodge  of  “Fr^res- Artistes,”  at  Paris, 
over  which  Bro.  Cuvelier  de  Trie  pre- 
sided as  Master,  was  about  to  give  what  is 
called  a Fete  of  Adoption,  that  is,  to  open 
a Lodge  for  female  Masonry,  and  initiate 
candidates  into  that  rite.  Previous,  how- 
ever, to  the  introduction  of  the  female 
members,  the  brethren  opened  a regular 
Lodge  of  Ancient  Masonry  in  the  First 
Degree.  Among  the  visitors  who  waited 
in  the  antechamber  for  admission  was  a 
youthful  oflBcer  in  the  uniform  of  a captain 


XAVIER 


XYSUTHRUS 


863 


of  cavaliy.  His  diploma  or  certificate  was 
requested  of  him  by  the  member  deputed  for 
the  examination  of  the  visitors,  for  the  pur- 
pose of  having  it  inspected  by  the  Lodge. 
After  some  httle  hesitation,  he  handed  the 
party  asking  for  it  a folded  paper,  which 
was  immediately  carried  to  the  Orator  of  the 
Lodge,  who,  on  opening  it,  discovered  that 
it  was  the  commission  of  an  aide-de-camp, 
which  had  been  granted  by  the  Directory  to 
the  wife  of  General  de  Xaintrailles,  a lady 
who,  like  several  others  of  her  sex  in  those 
troublous  times,  had  donned  the  masculine 
attu’e  and  gained  military  rank  at  the  point 
of  the  sword.  When  the  nature  of  the  sup- 
posed diploma  was  made  known  to  the  Lodge, 
it  may  readily  be  supposed  that  the  surprise 
was  general.  But  the  members  were  French- 
men: they  were  excitable  and  they  were 
gallant;  and  consequently,  in  a sudden  and 
exalted  fit  of  enthusiasm,  which  as  Masons 
we  cannot  excuse,  they  unanimously  deter- 
mined to  confer  the  First  Degree,  not  of 
Adoption,  but  of  regular  and  legitimate 
Freemasonry,  on  the  brave  woman  who  had 
so  often  exhibited  every  manly  virtue,  and 
to  whom  her  country  had  on  more  than  one 
occasion  committed  trusts  requiring  the 
greatest  discretion  and  prudence  as  weU 
as  courage.  _ Madame  de  Xaintrailles  was 
made  acquainted  with  the  resolution  of  the 
Lodge,  and  her  acquiescence  in  its  wishes 
requested.  To  the  offer,  she  replied,  “I 
have  been  a man  for  my  country,  and  I will 
again  be  a man  for  my  brethren.”  She  was 
forthwith  introduced  and  initiated  as  an 
Entered  Apprentice,  and  repeatedly  after- 
ward assisted  the  Lodge  in  its  labors  in  the 
First  Degree. 

Doubtless  the  Irish  Lodge  was,  under  all 
the  circumstances,  excused,  if  not  justified,  in 
the  initiation  of  Miss  St.  Leger.  But  for 
the  reception  of  Madame  de  Xaintrailles  we 
look  in  vain  for  the  slightest  shadow  of  an 
apology.  The  outrage  on  their  obligations 
as  Masons,  by  the  members  of  the  Parisian 
Lodge,  richly  merited  the  severest  punishment, 
which  ought  not  to  have  been  averted  by  the 
plea  that  the  offense  was  committed  in  a sud- 
den spirit  of  enthusiasm  and  gallantry. 

Xavier  Mier  e Campello,  Francisco. 
He  was  Bishop  of  Almeria,  and  Inquisitor- 
General  of  Spain,  and  an  ardent  persecutor 
of  the  Freemasons.  In  1815,  Ferdinand  VII. 
having  reestablished  the  Inquisition  in  Spain 
and  suppressed  the  Masonic  Lodges,  Xavier 
published  the  bull  of  Pius  VII.,  against 
the  Order,  in  an  ordinance  of  his  own,  in 
which  he  denounced  the  Lodges  as  “Socie- 
ties which  lead  to  sedition,  to  independence, 
and  to  all  errors  and  crimes.”  He  threatened 


the  utmost  rigors  of  the  civil  and  canon  laws 
against  all  who  did  not,  within  the  space  of 
fifteen  days,  renounce  them;  and  then  insti- 
tuted a series  of  persecutions  of  the  most 
atrocious  character.  Many  of  the  most 
distinguished  persons  of  Spain  were  arrested, 
and  imprisoned  in  the  dungeons  of  the  Inqui- 
sition, on  the  charge  of  being  “suspected  of 
Freemasonry.” 

Xerophagists.  On  the  24th  of  April, 
1738,  Pope  Clement  XII.  issued  his  bull 
forbidding  the  practise  of  Freemasonry  by 
the  memb^ers  of  the  Roman  Catholic  Church. 
Many  of  the  Masons  of  Italy  continued, 
however,  to  meet;  but,  for  the  purpose  of 
escaping  the  temporal  penalties  of  the  bull, 
which  extended,  in  some  cases,  to  the  in- 
fliction of  capital  punishment,  they  changed 
their  esoteric  name,  and  called  themselves 
Xerophagists.  This  is  a compound  of  two 
Greek  words  signifying  “eaters  of  dry  food,” 
and  by  it  they  alluded  to  an  engagement 
into  which  they  entered  to  abstain  from  the 
drinking  of  wine.  They  were,  in  fact,  the 
first  temperance  society  on  record.  Thory 
says  {Act.  Lat.,  i.,  346)  that  a manuscript 
concerning  them  was  contained  in  the  collec- 
tion of  the  Mother  Lodge  of  the  Philosophic 
Scottish  Rite. 

Xerxes.  A significant  word  in  the  degree 
of  Sublime  Prince  of  the  Royal  Secret,  the 
Thirty-second  of  the  Ancient  and  Accepted 
Scottish  Rite.  He  is  referred  to  in  the  old 
rituals  of  that  degree  as  represented  by  Fred- 
erick the  Great,  the  supposed  founder  of  the 
Rite.  Probably  this  is  on  account  of  the 
great  military  genius  of  both. 

Xinxe.  A significant  word  in  the  high 
degrees.  Delaunay  {Tuileur,  p.  49)  gives 
it  as  Xincheu,  and  says  that  it  has  been 
translated  as  “the  seat  of  the  soul.”  But 
in  either  form  it  has  evidently  undergone 
such  corruption  as  to  be  no  longer  compre- 
hensible. 

Xystus.  In  ancient  architecture  a long 
and  open,  but  sometimes  covered,  court 
with  porticoes,  for  athletic  exercises. 

Xysuthrus.  The  name  of  the  Babylon- 
ish king  at  the  time  of  the  Deluge.  Accord- 
ing to  Berossus,  ninth  of  a race  who  reigned 
432,000  years.  Also,  Adrahasis  of  Surippak, 
son  of  Ubara-Tutu,  the  patriarch,  to  whom, 
according  to  the  Deluge  Tablet,  the  gods 
revealed  the  secret  of  the  impending  deluge, 
and  who  erected  an  ark  accordingly,  whereoy 
he  and  his  family  and  sevens  of  all  clean 
beasts  were  saved.  Xysuthrus  means  “shut 
up  in  a box  or  ark,”  from  the  two  characters 
signifying  “enclosed,”  and  “box,”  respec- 
tively. In  Accadian  he  is  called  Tamzi 
(Tammuz),  “The  sun  of  life.” 


864 


Y 


YEAR 


Y 

T.  The  twenty-fifth  letter  of  the  English 
alphabet,  derived  from  the  Greek  T. 

One  of  the  symbols  of  Pythagoras  was  the 
Greek  letter  Upsilon,  T,  for  which,  on  account 
of  the  similarity  of  shape,  the  Romans  adopted 
the  letter  Y of  their  own  alphabet.  Pythago- 
ras said  that  the  two  horns  of  the  letter 
symbolized  the  two  different  paths  of  virtue 
and  vice,  the  right  branch  leading  to  the 
former  and  the  left  to  the  latter.  It  was 
tlierefore  called  “Litera  Pythagorae,”  the 
letter  of  Pythagoras.  Thus  the  Roman  poet 
Martial  says,  in  one  of  his  epigrams: 

“ Litera  Pythagorse,  discrimine  secta  bicorni, 
Humanae  vitae  speciem  preeferre  videtur.” 

i.  e., 

“ The  letter  of  Pythagoras,  parted  by  its  two- 
branched  division,  appears  to  exhibit  the  image 
of  human  life.” 

Taksha.  The  name  of  a class  of  demigods 
in  Hindu  mythology,  whose  care  is  to  attend 
on  Kuvera,  the  god  of  riches,  and  see  to  his 
garden  and  treasures. 

Yalla.  A word  said -to  have  been  used 
by  tlie  Templars  in  the  adoration  of  tlie 
Baphometus,  and  derived  from  the  Saracens. 

Yama*  (Sankr.  Yama,  a twin.)  Accord- 
ing to  the  Hindu  mythology,  the  judge  and 
ruler  of  the  departed;  the  Hindu  Pluto,  or 
king  of  the  infernal  regions;  originally  con- 
ceived of  as  one  of  the  first  pair  from  whom 
the  human  race  is  descended,  and  the  benefi- 
cent sovereign  of  his  descendants  in  the 
abodes  of  the  blest;  later,  a terrible  deity, 
the  tormentor  of  the  wicked.  Pie  is  repre- 
sented of  a green  color,  with  red  garments, 
having  a crown  on  his  head,  his  eyes  inflamed, 
and  sitting  on  a buffalo,  with  a club  in  his 
hand. 

Yates,  Giles  Fonda.  The  task  of  writ- 
ing a sketch  of  the  life  of  Giles  Fonda  Yates 
is  accompanied  with  a feeling  of  melancholy, 
because  it  brings  to  my  mind  the  recollec- 
tions of  years,  now  passed  forever,  in  which 
I enjoy^  the  intimate  friendsliip  of  that 
amiable  man  and  zealous  Mason  and  scholar. 
His  gentle  mien  won  the  love,  his  virtuous 
life  the  esteem,  and  his  profound  but  un- 
obtrusive scholarship  the  respect,  of  all  who 
knew  him. 

Giles  Fonda  Yates  was  born  in  1796,  in 
what  was  then  the  village  of  Schenectady, 
in  the  State  of  New  York.  After  acquiring 
at  the  ordinary  schools  of  the  period  a 
preliminary  hberal  education,  he  entered 
Union  College,  and  graduated  with  distinc- 
tion, receiving  in  due  time  the  degree  of 
Master  of  Arts. 

He  subsequently  commenced  the  study 
of  the  law,  and,  having  been  admitted  to 
the  bar,  was,  wliile  yet  young,  appointed 
Judge  of  Probate  in  Schenectady,  the  duties 
of  which  office  he  discharged  with  great 
ability  and  fidelity. 


Being  blessed  with  a sufficient  competency 
of  the  world’s  goods  (although  in  the  latter 
years  of  his  fife  he  became  poor),  Bro.  Yates 
did  not  find  it  necessary  to  pursue  the 
ractise  of  the  legal  profession  as  a source  of 
velihood. 

At  an  early  period  he  was  attracted,  by 
the  bent  of  his  mind,  to  the  study  not  only 
of  general  literature,  but  especially  to  that 
of  archeology,  philosophy,  and  the  occult 
sciences,  of  all  of  which  he  became  an  ardent 
investigator.  These  studies  led  him  natu- 
rally to  the  Masonic  Institution,  into  which 
he  was  initiated  in  the  year  1817,  receiving 
the  degrees  of  Symbolic  Masonry  in  St. 
George’s  Lodge,  No.  6,  at  Schenectady. 
In  1821  he  affiliated  with  Morton  Lodge, 
No.  87,  of  the  same  place,  and  was  shortly 
afterward  elected  its  Senior  Warden.  Re- 
tmming  subsequently  to  the  Lodge  of  his 
adoption,  he  was  chosen  as  its  Master  in 
1844.  He  had  in  the  meantime  been  ad- 
mitted into  a Chapter  of  the  Royal  Arch 
and  an  Encampment  of  Knights  Templar; 
but  his  predilections  being  for  Scottish  Ma- 
sonry, he  paid  httle  attention  to  these  high 
degrees  of  the  American  Rite. 

He  held  several  important  positions  in  the 
A.  and  A.  S.  Rite,  being  elected  Sovereign 
Grand  Commander  of  the  Supreme  Council 
in  1851,  but  soon  resigned.  He  died  Decem- 
ber 13,  1859. 

Yaveron  Hamalm.  A significant  word 
in  the  high  degrees.  The  French  rituals 
e^lain  it  as  meaning  “the  passage  of  the 
river,”  and  refer  it  to  the  crossing  of  the 
river  Euphrates  by  the  liberated  Jewish 
captives  on  their  return  from  Babylon  to 
Jerusalem  to  rebuild  the  Temple.  It  is  in 
its  present  form  a corruption  of  the  Hebrew 
sentence,  yavaru  hamaim,  which 

signifies  “they  will  cross,  or  pass  over, 
the  waters,”  alluding  to  the  streams  lying 
between  Babylon  and  Jerusalem,  of  which 
the  Euphrates  was  the  most  important. 

Year,  Hebrew.  The  same  as  the  Year 
of  the  World,  which  see. 

Year  of  Light.  Anno  Lucis,  in  the 
year  of  light,  is  the  epoch  used  in  Masonic 
documents  of  the  Symbohc  degrees.  This 
era  is  calculated  from  the  creation  of  the 
world,  and  is  obtained  by  adding  four  thou- 
sand to  the  current  year,  on  the  supposition 
that  Christ  was  born  four  thousand  years 
after  the  creation  of  the  world.  But  the 
chronology  of  Archbishop  Usher,  which 
has  been  adopted  as  the  Bible  chronology 
in  the  authorized  version,  places  the  birth 
of  Christ  in  the  year  4004  after  the  creation. 
According  to  this  calculation,  the  Masonic 
date  for  the  “year  of  light”  is  four  years 
short  of  the  true  date,  and  the  year  of  the 
Lord  1874,  which  in  Masonic  documents  is 
5874,  should  correctly  be  5878.  The  Ancient 
and  Accepted  Masons  in  the  beginning  of 
this  centmy  used  this  correct  or  Usherian  era, 


YEAR 


YELLOW 


865 


and  the  Supreme  Council  at  Charleston 
dated  their  first  circular,  issued  in  1802,  as 
5806.  Dalcho  {Ahim.  Rez.,  2d  ed.,  P-  37) 
says:  “If  Masons  are  determined  to  fix  the 
origin  of  their  Order  at  the  time  of  the 
creation,  they  should  agTee  among  them- 
selves at  what  time  before  Clirist  to  place 
that  epoch.”  At  that  agreement  they  have 
now  arrived.  Whatever  differences  may  have 
once  existed,  there  is  now  a general  consent 
to  adopt  the  incorrect  theory  that  the  world 
was  created  4000  b.c.  The  error  is  too  un- 
important, and  the  practise  too  universal, 
to  expect  that  it  will  ever  be  corrected. 

Noorthouck  {Constitutions,  1784,  p.  5), 
speaking  of  the  necessity  of  adding  the  four 
years  to  make  a correct  date,  says:  “But 
this  being  a degree  of  accuracy  that  Ma- 
sons in  general  do  not  attend  to,  we  must, 
after  this  intimation,  still  follow  the  vulgar 
mode  of  computation  to  be  intelligible.” 

As  to  the  meaning  of  the  expression,  it 
is  by  no  means  to  be  supposed  that  Masons, 
now,  intend  by  such  a date  to  assume  that 
their  Order  is  as  old  as  the  creation.  It  is 
simply  used  as  expressive  of  reverence  for 
that  physical  light  which  was  created  by 
the  fiat  of  the  Grand  Architect,  and  which  is 
adopted  as  the  type  of  the  intellectual  light 
of  Masomy.  The  phrase  is  altogether  sym- 
bolic. 

Year  of  Masonry.  Sometimes  used  as 
synonymous  with  Year  of  Light.  In  the 
eighteenth  century,  it  was  in  fact  the  more 
frequent  expression. 

Year  of  the  Deposlte.  An  era  adopted 
by  Royal  and  Select  Masters,  and  refers  to 
the  time  when  certain  important  secrets  were 
deposited  in  the  first  Temple.  (See  Anno 
Depositionis.) 

Year  of  the  Discovery.  An  era  adopted 
by  Royal  Arch  Masons,  and  refers  to  the 
time  when  certain  secrets  were  made  known 
to  the  Craft  at  the  building  of  the  second 
Temple.  (See  Anno  Inventionis.) 

Year  of  the  Order.  The  date  used  in 
documents  connected  with  Masonic  Templar- 
ism.  It  refers  to  the  establishment  of  the 
Order  of  Knights  Templar  in  the  year  1118. 
(See  Anno  Oi^inis.) 

Year  of  the  World.  This  is  the  era 
adopted  by  the  Ancient  and  Accepted  Scot- 
tish Rite  and  is  borrowed  from  the  Jewish 
computation.  The  Jews  formerly  used  the 
era  of  contracts,  dated  from  the  first  con- 
quests of  Seleucus  Nicator  in  Syria.  But 
since  the  fifteenth  century  they  have  counted 
from  the  creation,  which  they  suppose  to 
have  taken  jfiace  in  September,  3760  before 
Christ.  (See  Anno  Mundi.) 

Yeas  and  Nays.  The  rule  existing  in  all 
parliamentary  bodies  that  a vote  may  be 
called  for  “by  yeas  and  nays,”  so  that  the 
vote  of  each  member  may  be  known  and 
recorded,  does  not  apply  to  Masonic  Lodges. 
Indeed,  such  a proceeding  would  be  un- 
necessary. The  vote  by  yeas  and  nays  in 
a representative  body  is  taken  that  the 
members  may  be  held  responsible  to  their 
56 


constituents.  But  in  a Lodge,  each  member 
is  wholly  independent  of  any  responsibility, 
except  to  his  own  conscience.  To  call  for 
the  yeas  and  nays  being  then  repugnant  to 
the  principles  which  govern  Lodges,  to  call 
for  them  would  be  out  of  order,  and  such  a 
call  could  not  be  entertained  by  the  presiding 
officer. 

But  in  a Grand  Lodge  the  responsibility 
of  the  members  to  a constituency  does  exist, 
and  there  it  is  very  usual  to  call  for  a vote 
by  Lodges,  when  the  vote  of  every  member 
is  recorded.  ^ Although  the  mode  of  calling 
for  the  vote  is  different,  the  vote  by  Lodges 
is  actually  the  same  as  a vote  by  yeas  and 
nays,  and  may  be  demanded  by  any  member. 

Yeldis.  An  old  Hermietic  degree,  which 
Thory  says  was  given  in  some  secret  societies 
in  Germany. 

Yellow.  Of  aU  the  colors,  yeffow  seems 
to  be  the  least  important  and  the  least  general 
in  Masonic  symbolism.  In  other  institu- 
tions it  would  have  the  same  insignificance, 
were  it  not  that  it  has  been  adopted  as  the 
representative  of  the  sun.  and  of  the  noble 
metal  gold.  Thus,  in  colored  blazonry,  the 
small  dots,  by  which  the  gold  in  an  engraved 
coat  of  arms  is  designated,  are  replaced  by 
the  yellow  color.  La  Colombiere,  a French 
heraldic  writer,  says  {Science  Heroique,  p. 
30),  in  remarking  on  the  connection  between 
gold  and  yellow,  that  as  yellow,  which  is 
derived  from  the  sun,  is  the  most  exalted  of 
colors,  so  gold  is  the  most  noble  of  metals. 
Portal  {Des  Couleurs  Symboliques,  p.  64) 
says  that  the  sun,  gold,  and  yellow  are  not 
synonymous,  but  mark  different  degrees 
which  it  is  diflacult  to  define.  The  natural 
sun  was  the  symbol  of  the  spiritual  sun, 
gold  represented  the  natural  sun,  and  yellow 
was  the  emblem  of  gold.  But  it  is  evident 
that  yellow  derives  all  its  significance  as  a 
symbolic  color  from  its  connection  with  the 
hue  of  the  rays  of  the  sun  and  the  metal  gold. 
• Among  the  ancients,  the  Divine  light  or 
wisdom  was  represented  by  yellow,  as  the 
Divine  heat  or  power  was  by  red.  And 
this  appears  to  be  about  the  whole  of  the 
ancient  symbolism  of  this  color. 

In  the  old  ritual  of  the  Scottish  and  Her- 
metic degree  of  Knight  of  the  Sun,  yellow 
was  the  symbol  of  wisdom  darting  its  rays, 
like  the  yellow  beams  of  the  morning,  to 
enlighten  a waking  world.  In  the  Prince 
of  Jerusalem,  it  was  also  formerly  the  char- 
acteristic color,  perhaps  with  the  sam.c 
meaning,  in  reference  to  the  elevated  position 
that  that  degree  occupied  in  tlie  Rite  of 
Perfection,  and  afterward  in  the  Ancient  and 
Accepted  Rite. 

Thirty  or  forty  years  ago,  yellow  was  the 
characteristic  color  of  the  Mark  Master’s 
Degree,  derived,  perhaps,  from  the  color  of 
the  Princes  of  Jerusalem,  who  originally 
issued  charters  for  Mark  Lodges;  for  it  docs 
not  seem  to  have  possessed  anj'-  symbolic 
meaning. 

In  fact,  as  has  been  already  intimated,  all 
the  symbolism  of  yellow  must  be  referred 


866 


YELLOW 


YORK 


to  and  explained  by  the  symbolism  of  gold 
and  of  the  sun,  of  which  it  is  simply  the 
representative. 

Yellow  Caps,  Society  of.  The  name 
of  a society  said  to  have  been  founded  by 
Ling-Ti,  in  China,  in  the  eleventh  century. 

Yellow  Jacket.  Prichard  says  that  in 
the  early  part  of  the  last  century  the  following 
formed  a part  of  the  Catechism: 

“Have  you  seen  your  Master  to-day? 

“Yes. 

“How  was  he  cloathed? 

“In  a yellow  jacket  and  a blue  pair  of 
breeches.” 

And  he  explains  it  by  saying  that  “the 
ellow  jacket  is  the  compasses,  and  the  blue 
reeches  the  steel  points.” 

On  this  Krause  {Kunsturk  , ii.,  78)  remarks 
that  this  sportive  comparison  is  altogether 
in  the  puerile  spirit  of  the  peculiar  inter- 
rogatories which  are  found  among  many 
other  crafts,  and  is  without  doubt  genuine  as 
originating  in  the  working  Lodges.  Prich- 
ard’s explanation  is  natural,  and  Krause’s 
remark  correct.  But  it  is  vain  to  attempt 
to  elevate  the  idea  by  attaching  to  it  a symbol- 
ism of  gold  and  azure — the  blue  sky  and  the 
meridian  sun.  No  such  thought  entered  into 
the  minds  of  the  illiterate  operatives  with 
whom  the  question  and  answer  originated. 

Yevele,  Henry.  He  was  one  of  the 
Magistri  Operis,  or  Masters  of  the  Work,  in 
the  reign  of  Edward  III.,  for  whom  he  con- 
structed several  public  edifices.  Anderson 
says  that  he  is  called,  “in  the  Old  Records, 
the  King’s  Freemason”  {Constitutions , 1738, 
p.  70);  but  his  name  does  not  occur  in  any 
of  the  old  manuscript  Constitutions  that  are 
now  extant. 

Yezdegerdlan.  Pertaining  to  the  era  of 
Yezdegerd,  the  last  Sassanian  monarch  of 
Persia,  who  was  overthrown  by  the  Moham- 
medans. The  era  is  still  used  by  the  Parsees, 
and  began  16th  of  June,  632  a.d. 

Yezidee.  One  of  a sect  bordering  on  the 
Euphrates,  whose  religious  worship  mixes  up 
the  Devil  with  some  of  the  doctrines  of  the 
Magi,  Mohammedans,  and  Christians. 

Yggdrasll.  The  name  given  in  Scan- 
dinavian mythology  to  the  greatest  and 
most  sacred  of  all  trees,  which  was  conceived 
as  binding  together  heaven,  earth,  and  hell. 
It  is  an  ash,  whose  branches  spread  over  all 
the  world,  and  reach  above  the  heavens. 
It  sends  out  three  roots  in  as  many  different 
directions:  one  to  the  Asa-gods  in  heaven, 
another  to  the  Frost-giants,  the  third  to  the 
under-world.  Under  each  root  springs  a 
wonderful  fountain,  endowed  with  mar- 
velous virtues.  From  the  tree  itself  springs 
a honey-dew.  The  serpent,  NithhOggr,  lies 
at  the  under-world  fountain  and  gnaws  the 
root  of  Yggdrasil;  the  squirrel,  Ratatoskr, 
runs  up  and  down,  and  tries  to  breed  strife 
between  the  serpent  and  the  eagle,  which 
sits  aloft.  Dr.  Oliver  {Signs  and  Symbols,  p. 
155)  considers  it  to  have  been  the  Theological 
Ladder  of  the  Gothic  mysteries. 

Y-ha-ho.  Higgins  {Anacalypsis,  ii.,  17) 


cites  the  Abb6  Bazin  as  saying  that  this 
was  the  name  esteemed  most  sacred  among 
the  ancient  Egyptians.  Clement  of  Alex- 
andria asserts,  in  his  Stromata,  that  all  those 
who  entered  into  the  temple  of  Serapis  were 
obliged  to  wear  conspicuously  on  their  persons 
the  name  I-ha-ho,  which  he  says  signifies  the 
Eternal  God.  The  resemblance  to  the  Tetra- 
grammaton  is  apparent. 

Yod.  The  Hebrew  letter  equivalent 
in  sound  to  I or  Y.  It  is  the  initial  letter 
of  the  word  mn*',  or  Jehovah,  the  Tetra- 
grammaton,  and  hence  was  peculiarlv  sacred 
among  the  Talmudists.  Basnage  (lib.  iii., 
c.  13),  while  treating  of  the  mysteries  of  the 
name  Jehovah  among  the  Jews,  says  of  this 
letter: 

“The  yod  in  Jehovah  is  one  of  those  things 
which  eye  hath  not  seen,  but  which  has  been 
concealed  from  all  mankind.  Its  essence  and 
matter  are  incomprehensible;  it  is  not  lawful 
so  much  as  to  meditate  upon  it.  Man  may 
lawfully  revolve  his  thoughts  from  one  end 
of  the  heavens  to  the  other,  but  he  cannot 
approach  that  inaccessible  light,  that  primi- 
tive existence,  contained  in  the  letter  yod; 
and  indeed  the  masters  call  the  letter  thought 
or  idea,  and  prescribe  no  bounds  to  its  efficacy. 
It  was  this  letter  which,  flowing  from  the 
primitive  light,  gave  being  to  emanations. 
It  wearied  itself  by  the  way,  but  assumed 
a new  vigor  by  the  sense  of  the  letter  H, 
which  makes  the  second  letter  of  the  Ineffable 
Name.” 

In  Symbolic  Masonry,  the  yod  has  been 
replaced  by  the  letter  G.  But  in  the  high 
degrees  it  is  retained,  and  within  a A 
triangle,  thus,  constitutes  the  symbol  /A 
of  the  Deity.  / \ 

Yoni.  Among  the  Orientahsts,  the  yoni 
was  the  female  symbol  corresponding  to  the 
lingam,  or  male  principle.  The  lingam  and 
yoni  of  the  East  assumed  the  names  of  Phallus 
and  Cteis  among  the  Greeks. 

York  Constitutions.  This  document, 
which  is  also  called  Krause’s  MS.,  purports 
to  be  the  Constitutions  adopted  by  the 
General  Assembly  of  Masons  that  was  held 
at  York  in  926.  (See  York  Legend.)  No 
original  manuscript  copy  of  it  can  be  found, 
but  a German  translation  from  a Latin 
version  was  published,  for  the  first  time,  by 
Krause  in  Die  drei  dltesten  Kunsturkunden 
der  Freimaurerbriiderschaft.  It  will  be  found 
in  the  third  edition  of  that  work  (vol.  iii.,  pp. 
58-101).  Krause’s  account  of  it  is,  that 
it  was  translated  from  the  original,  which  is 
said,  in  a certificate  dated  January  4,  1806, 
and  signed  “Stonehouse,”  to  have  been  writ- 
ten on  parchment  in  the  ancient  language 
of  the  country,  and  preserved  at  the  city  of 
York,  “apud  Rev.  summam  societatem  archi- 
tectonicam,”  which  Woodford  translates 
“an  architectural  society,”  but  which  is  evi- 
dently meant  for  the  “Grand  Lodge.” 
From  this  Latin  translation  a German  yer- 
sion  was  made  in  1808  by  Bro.  Schneider 
of  Altenberg,  the  correctness  of  which,  hav- 
ing been  examined  by  three  hnguists,  is 


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certified  by  Carl  Erdmann  Weller,  Secre- 
tary of  the  Government  Tribunal  of  Saxony. 
And  it  is  this  certified  German  translation 
that  has  been  published  by  Krause  in  fiis 
Kunsturkunden.  An  English  version  was 
inserted  by  Bro.  Hughan  in  his  Old  Charges 
of  British  Freemasons.  The  document  con- 
sists, like  all  the  old  manuscripts,  of  an  in- 
troductory invocation,  a history  of  architec- 
ture or  the  “Legend  of  the  Craft,”  and  the 
general  statutes  or  charges;  but  several  of 
the  charges  differ  from  those  in  the  other 
Constitutions.  There  is,  however,  a general 
resemblance  sufficient  to  indicate  a com- 
mon origin.  The  appearance  of  th’s  docu- 
ment gave  rise  in  Germany  to  discussions  as 
to  its  authenticity.  Krause,  Schneider,  Fess- 
ler,  and  many  other  distinguished  Masons, 
believed  it  to  1^  genuine;  while  Edoss  denied  it, 
and  contended  that  the  Latin  translation 
which  was  certified  by  Stonehouse  had  been 
prepared  before  1806,  and  that  in  preparing 
it  an  ancient  manuscript  had  been  remodeled 
on  the  basis  of  the  1738  edition  of  Anderson’s 
Constitutions,  because  the  term  “Noachida” 
is  employed  in  both,  but  is  found  nowhere 
else.  At  length,  in  1864,  Bro.  Findel  was 
sent  by  the  “Society  of  German  Masons” 
to  England  to  discover  the  original.  His 
report  of  his  journey  was  that  it  was  nega- 
tive in  its  results;  no  such  document  was  to 
be  found  in  the  archives  of  the  old  Lodge 
at  York,  and  no  such  person  as  Stonehouse 
was  known  in  that  city.  These  two  facts, 
to  which  may  be  added  the  further  ^ argu- 
ments that  no  mention  is  made  of  it  in  the 
Fabric  Rolls  of  York  Minster,  published  by 
the  Surtees  Society,  nor  in  the  inventory 
of  the  Grand  Lodge  of  York  which  was  ex- 
tant in  1777,  nor  by  Drake  in  his  speech 
delivered  before  the  Grand  Lodge  in  1726, 
and  a few  other  reasons,  have  led  Findel  to 
agree  with  Kloss  that  the  document  is  not 
a genuine  York  Charter.  Such,  too,  is  the 
general  opinion  of  English  Masonic  scholars. 
(See  Gould’s  Hist,  of  F.  M.,  i.,  pp.  494-6.) 
There  can  be  little  doubt  that  the  General 
Assembly  at  York,  in  926,  did  frame  a body 
of  laws  or  Constitutions;  but  there  is  almost 
as  little  doubt  that  they  are  not  represented 
by  the  Stonehouse  or  Krause  document. 

York,  Edward  Augustus,  Duke  of. 

Initiated  a Mason  in  1766. 

York,  Frederick,  Duke  of.  Initiated 
a Mason  in  “Britannia  Lodge,”  London, 
November  21,  1787.  A commemorative 
Masonic  token  w^  issued ^ in  1795 ; the 
Duke  of  York  having  been  installed  W.  M. 
of  the  “Prince  of  Wales  Lodge,”  March  22, 
1793. 

York  Grand  Lodge.  Bro.  Woodford 
says  this  is  a short  title  for  “The  Grand 
Lodge  of  all  England,”  held  at  York,  which 
was  formed  from  an  old  Lodge,  in  1725,  at 
work  evidently  during  the  seventeenth  cen- 
tury, and  probably  much  earlier.  The  annual 
assembly  was  held  in  the  city  of  York  by  the 
Masons  for  centuries,  and  is  so  acknowledged 
virtually  by  all  the  MSS.  from  the  fourteenth 


centmy.  A list  of  Master  Masons  of  the  York 
Minster,  during  its  erection,  is  preserved, 
of  the  fourteenth  century;  and  legend  and 
actual  history  agree  in  the  fact  that  York 
was  the  home  of  the  Mason-craft  until  modern 
times — the  “Charter  of  Prince  Edwin”  being 
one  of  the  earliest  traditions.  The  Grand 
Lodge  preserved  its  position  in  the  north  of 
England  until  1792,  when  it  finally  died  out, 
it  having  constituted  other  Lodges,  and  a 
“Grand  Lodge,  south  of  the  Trent”  (at 
London).  All  of  the  “York”  Lodges  suc- 
cumbed on  the  decease  of  their  “Mother 
Grand  Lodge.”  There  has  not  been  a 
representative  of  the  Ancient  York  Grand 
Lodge  anywhere  whatever  throughout  this 
century. 

York  Legend.  The  city  of  York,  in  the 
north  of  England,  is  celebrated  for  its  tra- 
ditional connection  with  Masonry  in  that 
kingdom.  No  topic  in  the  history  of  Free- 
masonry has  so  much  engaged  the  attention 
of  modern  Masonic  scholars,  or  given  occa- 
sion to  more  discussion,  than  the  alleged 
facts  of  the  existence  of  Masonry  in  the 
tenth  century  at  the  city  of  York  as  a prom- 
inent point,  of  the  calling  of  a congregation 
of  the  Craft  there  in  the  year  926,  of  the  or- 
ganization of  a General  Assembly  and  the 
adoption  of  a Constitution.  During  the 
whole  of  the  last  and  the  greater  part  of  the 
present  century,  the  Fraternity  in  general 
have  accepted  all  of  these  statements  as 
genuine  portions  of  authentic  history;  and 
the  adversaries  of  the  Order  have,  with  the 
same  want  of  discrimination,  rejected  them 
all  as  myths;  while  a few  earnest  seekers  for 
truth  have  been  at  a loss  to  determine  what 
part  was  historical  and  what  part  legendary. 
Recently,  the  discovery  of  many  old  manu- 
scripts has  directed  the  labors  of  such  scholars 
as  Hughan,  Woodford,  Lyon,  and  others,  to 
the  critical  examination  of  the  early  history 
of  Masonry,  and  that  of  York  has  par- 
ticularly engaged  their  attention. 

For  a thorough  comprehension  of  the 
true  merits  of  this  question,  it  will  be  neces- 
sary that  the  student  should  first  acquaint 
himself  with  what  was,  until  recently,  the 
recognized  theory  as  to  the  origin  of  Ma- 
sonry at  York,  and  then  that  he  should 
examine  the  newer  hypotheses  advanced  by 
the  writers  of  the  present  day.  In  other 
words,  he  must  read  both  the  tradition  and 
the  history. 

In  pursuance  of  this  plan,  I propose  to 
commence  with  the  legends  of  York  Mar 
sonry,  as  found  in  the  old  manuscript  Con- 
stitutions, and  then  proceed  to  a review  of 
what  has  been  the  result  of  recent  investi- 
gations. It  may  be  premised  that,  of  all 
those  who  have  subjected  these  legends  to 
the  crucible  of  historical  criticism,  Bro. 
William  James  Hughan  of  Cornwall,  in 
England,  must  unhesitatingly  be  acknowl- 
edged as  “facile  princeps,”  the  ablest,  the 
most  laborious,  and  the  most  trustworthy 
investigator.  He  was  the  first  and  the 
most  successful  remover  of  the  cloud  of  tra- 


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dition  which  so  long  had  obscured  the 
sunliglit  of  history. 

The  legend  which  connects  the  origin  of 
English  Masonry  at  York  in  926  is  some- 
times called  the  “York  Legend/'  sometimes 
the  “Athelstane  Legend/'  because  the 
General  Assembly,  said  to  have  been  held 
there,  occurred  during  the  reign  of  that 
•king;  and  sometimes  the  “Edwin  Legend," 
because  that  prince  is  supposed  to  have  been 
at  the  head  of  the  Craft,  and  to  have  con- 
voked them  together  to  form  a Constitution. 

The  earliest  extant  of  the  old  manuscript 
Constitutions  is  the  ancient  poem  com- 
monly known  as  the  Halliwell  MS.,  and 
the  date  of  which  is  conjectured  (on  good 
grounds)  to  be  about  the  year  1390.  In 
that  work  we  find  the  following  version  of 
the  legend: 

“Thys  craft  com  ynto  Englond  as  y yow  say, 
Yn  tyme  of  good  kynge  Adelstonus’  day; 

He  made  tho  bothe  halle  and  eke  bowre, 

And  hye  templus  of  gret  honowre, 

To  sportyn  him  yn  bothe  day  and  nygth, 

An  to  worschepe  hys  God  with  alle  hys  mygth. 
Thys  goode  lorde  loved  thys  craft  ful  wel, 

And  purposud  to  strenthyn  hyt  every  del, 

For  dyvers  defawtys  that  yn  the  craft  he  fonde; 
He  sende  aboute  ynto  the  londe 
After  alle  the  masonus  of  the  crafte, 

To  come  to  hym  ful  evene  strayfte, 

For  to  amende  these  defautys  alle 
By  good  consel  gef  hyt  mytgth  falle. 

A semble  thenne  he  cowthe  let  make 
Of  dyvers  lordis  yn  here  state 
Dukys,  erlys,  and  barnes  also, 

Knygthys,  sqwyers  and  mony  mo, 

And  the  grete  barges  of  that  syt6. 

They  were  ther  alle  yn  here  degre; 

These  were  there  uchon  algate. 

To  ordeyne  for  these  masonus  astate, 

Ther  they  sowgton  by  here  wytte 
How  they  mygthyn  governe  hytte: 

Fyftene  artyculus  they  there  sowgton. 

And  fyftene  poyntys  ther  they  wrogton.” 

For  the  benefit  of  those  who  are  not  familiar 
with  this  archaic  style,  the  passage  is  trans- 
lated into  modern  English. 

“This  craft  came  into  England,  as  I tell 
you,  in  the  time  of  good  king  Athelstan's 
reign;  he  made  then  both  hall,  and  also 
bower  and  lofty  temples  of  great  honor,  to 
take  his  recreation  in  both  day  and  night, 
and  to  worship  his  God  with  all  his  might. 
This  good  lord  loved  this  craft  full  well,  and 
purposed  to  strengthen  it  in  every  part  on 
account  of  various  defects  that  he  discovered 
in  the  craft.  He  sent  about  into  all  the 
land,  after  all  the  masons  of  the  craft,  to 
come  straight  to  him,  to  amend  all  these 
defects  by  good  counsel,  if  it  might  so  hap- 
pen. He  then  permitted  an  assembly  to  be 
made  of  divers  lords  in  their  rank,  dukes, 
earls,  and  barons,  also  knights,  squires,  and 
many  more,  and  the  great  burgesses  of  that 
city,  they  were  all  there  in  their  degree; 
these  were  there,  each  one  in  every  way  to 
make  laws  for  the  estate  of  these  masons. 
There  they  sought  by  their  wisdom  how  they 
might  govern  it;  there  they  found  out  fif- 


teen articles,  and  there  they  made  fifteen 
points." 

The  next  old  document  in  which  we  find 
this  legend  recited  is  that  known  as  the 
“Cooke  MS.,"  whose  date  is  placed  at  1490. 
The  details  are  here  much  more  full  than 
those  contained  in  the  Halliwell  MS.  The 
passage  referring  to  the  legend  is  as  follows: 

“And  after  that  was  a worthy  kynge  in 
Englond,  that  was  callyd  Athelstone,  and  his 
yongest  son  lovyd  well  the  sciens  of  Gemetry, 
and  he  wyst  well  that  hand  craft  had  the  prac- 
tyke  of  the  sciens  of  Gemetry  so  well  as  ma- 
sons; wherefore  he  drew  him  to  consell  and 
lernyd  [the]  practyke  of  that  sciens  to  his  spec- 
ulatyf.  For  of  speculatyfe  he  was  a master, 
and  he  lovyd  well  masonry  and  masons.  And 
he  bicome  a mason  hymseKe.  And  he  gaf 
hem  [gave  them]  charges  and  names  as  it  is 
now  usyd  in  Englond  and  in  other  countries. 
And  he  ordeyned  that  they  schulde  have  reson- 
abull  pay.  And  purchesed  [obtained]  a fre 
patent  of  the  kyng  that  they  schulde  make 
a sembly  when  thei  sawe  resonably  tyme  a [to] 
cum  togedir  to  her  [their]  counsell  of  the 
whiche  charges,  manors  & semble  as  is  write 
and  taught  in  the  boke  of  our  charges  where- 
for  I leve  hit  at  this  tyme." 

Thus  much  is  contained  in  the  MS.  from 
lines  611  to  642.  Subsequently,  in  lines  688- 
719,  which  appear  to  have  been  taken  from 
what  is  above  called  the  “Boke  of  Charges," 
the  legend  is  repeated  in  these  words: 

“In  this  manner  was  the  forsayde  art  be- 
gunne  in  the  lond  of  Egypt  bi  the  forsayd 
maister  Euglat  [Euclid],  & so  hit  went  fro 
lond  to  londe  and  fro  kyngdome  to  kyngdorne. 
After  that,  many  yeris,  in  the  tyme  of  Kyng 
Adlielstone,  wiche  was  sum  tyme  kynge  of 
Englonde,  bi  his  counsell  and  other  gret  lordys 
of  the  lond  bi  comin  [common]  assent  for  grete 
defaut  y-fennde  [found]  among  masons  thei 
ordeyned  a certayne  reu’e  amongys  hem 
[them].  On  [one]  tyme  of  the  yere  or  in  iii 
yere,  as  nede  were  to  the  kyng  and  gret  lordys 
of  the  londe  and  all  the  comente  [community], 
fro  provynce  to  provynce  and  fro  countre  to 
countre  congregacions  scholde  be  made  by 
maisters,  of  ad  maisters  masons  and  felaus  in 
the  forsayd  art.  And  so  at  such  congvega- 
cions  they  that  be  made  masters  schold  be  ex- 
amined of  the  articuis  after  written,  & be  ran- 
sacked [thoroughly  examined]  whether  thei 
be  abull  and  kunnyng  [able  and  skilful]  to  the 
profyte  of  the  lordys  hem  to  serve  [to  serve 
them],  and  to  the  honor  of  the  forsayd  art." 

Seventy  years  later,  in  1560,  the  Lans- 
downe  ]V^S.  was  written,  and  in  it  we  find  the 
legend  still  further  developed,  and  Prince 
Edwin  for  the  first  time  introduced  by  name. 
That  manuscript  reads  thus : 

“Soone  after  the  Decease  of  St.  Albones, 
there  came  Diverse  Warrs  into  England  out 
of  Diverse  Nations,  so  that  the  good  rule  of 
Masons  was  dishired  [disturbed]  and  put  down 
until  the  tyme  of  King  Adilston.  In  his  tyme 
there  was  a worthy  King  in  England,  that 
brought  this  Land  into  good  rest,  and  he 
builded  many  great  workes  and  buildings, 


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869 


therefore  he  loved  well  Masons,  for  he  had  a 
sone  called  Edwin,  the  which  Loved  Masons 
much  more  than  his  Father  did,  and  he  was  soe 
practized  in  Geometry,  that  he  delighted  much 
to  come  and  talke  with  Masons  and  to  learne 
of  them  the  Craft.  And  after,  for  the  love  he 
had  to  Masons  and  to  the  Craft,  he  was  made 
Mason  at  Windsor,  and  he  gott  of  the  King, 
his  Father,  a Charter  and  commission  once 
every  yeare  to  have  Assembley,  within  the 
Realme  where  they  would  within  England, 
and  to  correct  within  themselves  Faults  & 
Tresspasses  that  w^ere  done  as  touching  the 
Craft,  and  he  held  them  an  Assembley,  and 
there  he  made  Masons  and  gave  them  Charges, 
and  taught  them  the  Manners  and  Comands 
the  same  to  be  kept  ever  afterwards.  ^ And 
tooke  them  the  Charter  and  commission  to 
keep  their  Assembly,  and  Ordained  that  it 
should  be  renewed  from  King  to  King,  and 
when  the  Assembly  were  gathered  togeather 
he  made  a Cry,  that  all  old  Masons  or  young, 
that  had  any  Writeings  or  Vnderstanding  of 
the  Charges  and  manners  that  weere  made 
before  their  Lands,  wheresoever  they  were 
made  Masons,  that  they  should  shew  them 
forth,  there  were  found  some  in  French,  some 
in  Greek,  some  in  Hebrew,  and  some  in  Eng- 
lish, and  some  in  other  Languages,  and  when 
they  were  read  and  over  seen  well  the  intent 
of  them  was  vnderstood  to  be  all  one,  and 
then  he  caused  a Book  to  be  made  thereof  how 
this  worthy  Craft  of  Masonrie  was  first 
founded,  and  he  himselfe  comanded,  and  also 
then  caused,  that  it  should  be  read  at  any  tyme 
when  it  should  happen  any  Mason  or  Masons 
to  be  made  to  give  him  or  them  their  Charges, 
and  from  that,  until  this  Day,  Manners  of 
Masons  have  been  kept  in  this  Manner  and 
forme,  as  well  as  Men  might  Governe  it,  and 
Furthermore  at  diverse  Assemblyes  have  been 
put  and  Ordained  diverse  Charges  by  the  best 
advice  of  Masters  and  Fellows.” 

All  the  subsequent  manuscripts  contain  the 
legend  substantially  as  it  is  in  the  Lansdowne ; 
and  most  of  them  appear  to  be  mere  copies  of 
it,  or,  most  probably,  of  some  original  one  of 
which  both  they  and  it  are  copies. 

In  1723  Dr.  Anderson  published  the  first 
edition  of  the  Book  of  ConstiluHons,  in  which 
the  history  of  the  Fraternity  of  Freemasons  is, 
he  says,  “ collected  from  their  general  records 
and  their  faithful  traditions  of  many  ages.” 
He  gives  the  legend  taken,  as  he  says,  from  “a 
certain  record  of  Freemasons  written  in  the 
reign  of  King  Edward  IV.,”  which  manuscript, 
Preston  asserts,  ‘‘is  said  to  have  been  in  the 
possession  of  the  famous  Elias  Ashmole.”  As 
the  old  manuscripts  were  generally  inaccessi- 
ble to  the  Fraternity  (and,  indeed,  until  re- 
cently but  few  of  them  have  been  discovered), 
it  is  to  the  publication  of  the  legend  by  Ander- 
son, and  subsequently  by  Preston,  that  we  are 
to  attribute  its  general  adoption  by  the  Craft 
for  more  than  a century  and  a half.  The  form 
of  the  legend,  as  given  by  Anderson  in  his  first 
edition,  varies  slightly  from  that  in  his  second. 
In  the  former,  he  places  the  date  of  the  occur- 
rence at  930;  in  his  second,  at  926:  in  the 


former,  he  styles  the  congregation  at  York  a 
General  Lodge:  in  his  second,  a Grand  Lodge. 
Now,  as  the  modern  and  universally  accepted 
form  of  the  legend  agrees  in  both  respects 
with  the  latter  statement,  and  not  with  the 
former,  it  must  be  concluded  that  the  sec- 
ond edition,  and  the  subsequent  ones  by 
Entick  and  Noorthouck  who  on’y  repeat 
Anderson,  furnished  the  form  of  the  legend 
as  now  popular. 

In  the  second  edition  of  the  Consiiiutions  (p. 
63),  published  in  1738,  Anderson  gives  the 
legend  in  the  following  words: 

“In  all  the  Old  Constitutions  it  is  written 
to  this  purpose,  viz.: 

“That  though  the  antient  records  of  the 
Brotherhood  in  England  were  most  of  them 
destroyd  or  lost  in  the  war  with  the  Danes, 
who  burnt  the  Monasteries  where  the  Records 
were  kept;  yet  King  Athelstan,  (the  Grand- 
son of  King  Alfred,)  the  first  annointed  King 
of  England,  who  translated  the  Holy  Bible 
into  the  Saxon  language,  when  he  had  brought 
the  land  into  rest  and  peace,  built  many  great 
works,  and  encouraged  many  Masons  from 
France  and  elsewhere,  whom  he  appointed 
overseers  thereof:  they  brought  with  them 
the  Charges  and  Regulations  of  the  foreign 
Lodges,  and  prevail’d  with  the  King  to  in- 
crease the  wages. 

“That  Prince  Edwin,  the  King’s  Brother, 
being  taught  Geometry  and  Masonry,  for  the 
love  he  had  to  the  said  Craft,  and  to  the  hon- 
orable princip  es  whereon  it  is  grounded,  pur- 
chased a Free  Charter  of  King  Athelstan  his 
Brother,  for  the  Free  Masons  having  among 
themselves  a Connection  or  a power  and  free- 
dom to  regulate  themselves  to  amend  what 
might  happen  amiss  and  to  hold  an  yearly 
Communication  in  a General  Assembly. 

“That  accordingly  Prince  Edwin  sum- 
mon’d all  the  Free  and  Accepted  Masons  in 
the  Realm,  to  meet  him  in  the  Congregation 
at  York,  who  came  a""d  form’d  the  Grand 
Lodge  under  him  as  their  Grand  Master,  a.  d. 
926.  ^ 

“That  they  brought  with  them  many  old 
Writings  and  Records  of  the  Craft,  some  in 
Greek,  some  in  Latin,  some  in  French,  and 
other  languages;  and  from  the  contents 
thereof,  they  framed  the  Constitutions  of 
the  English  Lodges,  and  made  a Law  for  them- 
selves, to  preserve  and  obseiwe  the  same  in  all 
Time  coming,  etc.,  etc.,  etc.” 

Preston  accepted  the  legend,  and  gave  it  in 
his  second  edition  (p.  198)  in  the  following 
words : 

“Edward  died  in  924,  and  was  succeeded 
by  Athelstane  his  son,  who  appointed  his 
brother  Edwin  patron  of  the  Masons.  This 
prince  procured  a Charter  from  Athelstane, 
empov/ering  them  to  meet  annually  in  com- 
munication at  York.  In  this  city,  the  first 
Grand  Tjodge  of  England  was  formed  in  926, 
at  which  Edwin  presided  as  Grand  Master. 
Here  many  old  writings  were  produced  in 
Greek,  Latin,  and  other  languages,  from  which 
it  is  said  the  Constitutions  of  the  EngHsh 
Lodge  have  been  extracted.” 


870 


YORK 


YORK 


Such  is  the  “York  Legend,”  as  it  has  been 
accepted  by  the  Craft,  contained  in  all  the  old 
manuscripts  from  at  least  the  end  of  the  four- 
teenth century  to  the  present  day;  officially 
sanctioned  by  Anderson,  the  historiographer 
of  the  Grand  Lodge  in  1723,  and  repeated  by 
Preston,  by  Oliver,  and  by  almost  all  suc- 
ceeding Masonic  writers.  Only  recently  has 
anyone  thought  of  doubting  its  authenticity; 
and  now  the  important  question  in  Masonic 
literature  is  whether  it  is  a myth  or  a history 
— whether  it  is  all  or  in  any  part  fiction  or 
truth — and  if  so,  what  portion  belongs  to  the 
former  and  what  to  the  latter  category.  In 
coming  to  a conclusion  on  this  subject,  the 
question  necessarily  divides  itself  into  three 
forms: 

1.  Was  there  an  Assembly  of  Masons  held 
in  or  about  the  year  926,  at  York,  under  the 
patronage  or  by  the  permission  of  King  Athel- 
stan? 

There  is  nothing  in  the  personal  character 
or  the  political  conduct  of  Athelstan  that  for- 
bids such  a possibility  or  even  probabihty. 
He  was  liberal  in  his  ideas,  hke  his  grandfather 
the  great  AKred;  he  was  a promoter  of  civili- 
zation; he  patronized  learning,  built  many 
churches  and  monasteries,  encouraged  the 
translation  of  the  Scriptures,  and  gave  charters 
to  many  operative  companies.  In  his  reign, 
the  “frith-gri Wan,”  free  gilds  or  sodalities,  were 
incorporated  by  law.  There  is,  therefore, 
nothing  improbable  in  supposing  that  he  ex- 
tended his  protection  to  the  Operative  Ma- 
sons. The  uninterrupted  existence  for  several 
centuries  of  a tradition  that  such  an  Assembly 
was  held,  requires  that  those  who  deny  it 
should  furnish  some  more  satisfactory  reason 
for  their  opinion  than  has  yet  been  produced. 
“Incredulity,”  says  Voltaire,  “is  the  founda- 
tion of  history.”  But  it  must  be  confessed 
that,  while  an  excess  of  credulity  often  mis- 
takes fable  for  reality,  an  obstinacy  of  incre- 
dulity as  frequently  leads  to  the  rejection  of 
truth  as  fiction.  The  Rev.  Mr.  Woodford,  in 
an  essay  on  The  Connection  of  York  with  the 
History  of  Freemasonry  in  England,  inserted 
in  Hughan’s  Unpublished  Records  of  the  Craft, 
has  critically  discussed  this  subject,  and  comes 
to  this  conclusion.  “I  see  no  reason,  there- 
fore, to  reject  so  old  a tradition,  that  under 
Athelstan  the  Operative  Masons  obtained  his 
patronage,  and  met  in  General  Assembly.” 
To  that  verdict  I subscribe. 

2.  Was  Edwin,  the  brother  of  Athelstan, 
the  person  who  convoked  that  Assembly? 
This  question  has  already  been  discussed  in 
the  article  Edwin,  where  the  suggestion  is 
made  that  the  Edwin  alluded  to  in  the  legend 
was  not  the  son  or  brother  of  Athelstan,  but 
Edwin,  King  of  Northumbria.  Francis  Drake, 
in  his  speech  before  the  Grand  Lodge  of  York 
in  1726,  was,  I think,  the  first  who  publicly 
advanced  this  opinion;  but  he  does  so  in  a way 
that  shows  that  the  view  must  have  been  gen- 
erally accepted  by  his  auditors,  and  not  ad- 
vanced by  him  as  something  new.  He  says; 
“You  know  we  can  boast  that  the  first  Grand 
Lodge  ever  held  in  England  was  held  in  this 


city,  where  Edwin,  the  first  Christian  king  of 
Northumbria,  about  the  six  hundredth  year 
after  Christ,  and  who  laid  the  foundation  of 
our  Cathedral,  sat  as  Grand  Master.” 

Edwin,  who  was  born  in  586,  ascended  the 
throne  in  617,  and  died  in  633.  He  was  pre- 
eminent, among  the  Anglo-Saxon  kings  who 
were  his  contemporaries,  for  military  genius 
and  statesmanship.  So  inflexible  was  his  ad- 
ministration of  justice,  that  it  was  said  that  in 
his  reign  a woman  or  child  might  carry  every- 
where a purse  of  gold  without  danger  of  rob- 
bery— high  commendation  in  those  days  of 
almost  unbridled  rapine.  The  chief  event  of 
the  reign  of  Edwin  was  the  introduction  of 
Christianity  into  the  kingdom  of  Northum- 
bria. Previous  to  his  reign,  the  northern 
metropolis  of  the  Church  had  been  placed  at 
York,  and  the  king  patronized  Paulinus  the 
bishop,  giving  him  a house  and  other  posses- 
sions in  that  city.  The  only  objection  to  this 
theory  is  its  date,  which  is  three  hundred  years 
before  the  reign  of  Athelstan  and  the  sup- 
posed meeting  at  York  in  926. 

3.  Are  the  Constitutions  which  were 
adopted  by  that  General  Assembly  now  ex- 
tant? It  is  not  to  be  doubted,  that  if  a 
General  Assembly  was  held,  it  must  have 
adopted  Constitutions  or  regulations  for  the 
government  of  the  Craft.  Such  would  mainly 
be  the  object  of  the  meeting.  But  there  is  no 
sufficient  evidence  that  the  Regulations  now 
called  the  “ York  Constitutions,”  or  the 
“ Gothic  Constitutions,”  are  those  that  were 
adopted  in  926.  It  is  more  probable  that  the 
original  document  and  all  genuine  copies  of  it 
are  lost,  and  that  it  formed  the  type  from  which 
all  the  more  modern  manuscript  Constitutions 
have  been  formed.  There  is  the  strongest  in- 
ternal evidence  that  all  the  manuscripts,  from 
the  HalliweU  to  the  Pap  worth,  had  a common 
original,  from  which  they  were  copied  with 
more  or  less  accuracy,  or  on  which  they  were 
framed  with  more  or  less  modification.  And 
this  original  I suppose  to  be  the  Constitutions 
which  must  have  been  adopted  at  the  General 
Assembly  at  York. 

The  theory,  then,  which  I think  may  safely 
be  advanced  on  this  subject,  and  which  must 
be  maintained  until  there  are  better  reasons 
than  we  now  have  to  reject  it,  is,  that  about 
the  year  926  a General  Assembly  of  Masons 
was  held  at  York,  under  the  patronage  of 
Edwin,  brother  of  Athelstan,  at  which  Assem- 
bly a code  of  laws  was  adopted,  which  became 
the  basis  on  which  all  subsequent  Masonic 
Constitutions  were  framed. 

York  Manuscripts.  Originally  there  were 
six  manuscripts  of  the  Old  Constitutions  bear- 
ing this  title,  because  they  were  deposited  in 
the  Archives  of  the  now  extinct  Grand  Lodge 
of  all  England,  whose  seat  was  at  the  city  of 
York.  But  the  MS.  No.  3 is  now  missing, 
although  it  is  mentioned  in  the  inventory 
made  at  York  in  1779.  Nos.  2,  4,  and  5 are 
now  in  possession  of  the  York  Lodge.  Re- 
cently Bro.  Hughan  discovered  Nos.  2 and  6 
in  the  Archives  of  the  Grand  Lodge  of  Eng- 
land, at  London.  The  dates  of  these  manu- 


YORK 


YUG 


871 


scripts,  which  do  not  correspond  with  the 
number  of  their  titles,  are  as  follows: 

No.  1 has  the  date  of  1600. 

“ 2 “ “ 1704. 

“ 3 “ “ 1630. 

“ 4 “ “ 1693. 

“ 5 is  undated,  but  is  supposed  to  be  about 
1670. 

“ 6 also  is  undated,  but  is  considered  to 
be  about  1680. 

Of  these  MSS.  all  but  No.  3 have  been 
published  by  the  late  Bro.  W.  J.  Hughan  in 
his  Ancient  York  Masonic  Rolls.  (1894.)  Bro. 
Hughan  deems  No.  4 of  some  importance 
because  it  contains  the  following  sentence: 
“The  one  of  the  elders  takeing  the  Booke,  and 
that  hee  or  shee  that  is  to  be  made  mason  shall 
lay  their  hands  thereon,  and  the  charge  shall 
bee  given.”  This,  he  thinks,  affords  some  pre- 
sumption that  women  were  admitted  as  mem- 
bers of  the  old  Masonic  gilds,  although  he 
admits  that  we  possess  no  other  evidence  con- 
firmatory of  this  theory.  The  truth  is,  that  the 
sentence  was  a translation  of  the  same  clause 
written  in  other  Old  Constitutions  in  Latin. 
In  the  York  MS.,  No.  1,  the  sentence  is  thus: 
“Tunc  unus  ex  senioribus  teneat  librum  et  ille 
vel  illi,”  etc.,  i.  e.,  “he  or  they.”  The  writer  of 
No.  4 copied,  most  probably,  from  No.  1,  and 
his  translation  of  “hee  or  shee”  from  “ille  vel 
illi”  instead  of  “he  or  they”  was  either  the 
result  of  ignorance  in  mistaking  illi,  they,  for 
ilia,  she,  or  of  carelessness  in  writing  shee  for 
they.  It  is  evident  that  the  charges  thus  to  be 
sworn  to,  and  which  immediately  follow,  were 
of  such  a nature  as  made  most  of  them  physic- 
ally impossible  for  women  to  perform;  nor 
are  females  alluded  to  in  any  other  of  the 
manuscripts . All  M asons  there  are  ‘ ‘ Fellows,  ’ ’ 
and  are  so  to  be  addressed. 

There  are  two  other  York  Manuscripts  of 
the  Operative  Masons,  which  have  been  pub- 
lished in  the  Fabric  Rolls  of  York  Minster,  an 
invaluable  work,  edited  by  the  Rev.  James 
Raine,  and  issued  under  the  patronage  and  at 
the  expense  of  the  Surtees  Society. 

York  Rite.  This  is  the  oldest  of  all  the 
Rites,  and  consisted  originally  of  only  three 
degrees:  1.  Entered  Apprentice;  2.  Fellow- 
Craft;  3.  Master  Mason.  The  last  included 
a part  which  contained  the  True  Word,  but 
which  was  disrupted  from  it  by  Dunckerley 
in  the  latter  part  of  the  last  century,  and  has 
never  been  restored.  The  Rite  in  its  purity 
does  not  now  exist  anywhere.  The  nearest 
approach  to  it  is  the  St.  John’s  Masonry  of 
Scotland,  but  the  Master’s  Degree  of  the 
Grand  Lodge  of  Scotland  is  not  the  Master’s 
Degree  of  the  York  Rite.  When  Dunckerley 
dismembered  the  Third  Degree,  he  destroyed 
the  identity  of  the  Rite.  In  1813,  it  was  ap- 
parently recognized  by  the  United  Grand 
Lodge  of  England,  when  it  defined  “pure  An- 
cient Masonry  to  consist  of  three  de^ees,  and 
no  more:  viz.,  those  of  the  Entered  Appren- 
tice, the  Fellow  Craft,  and  the  Master  Mason, 


including  the  Supreme  Order  of  the  Holy 
Royal  Arch.”  Had  the  Grand  Lodge  abol- 
ished the  Royal  Arch  Degree,  which  was  then 
practised  as  an  independent  Order  in  Eng- 
land, and  reincorporated  its  secrets  in  the 
degree  of  Master  Mason,  the  York  Rite  would 
have  been  revived.  But  by  recognizing  the 
Royal  Arch  as  a separate  degree,  and  retain- 
ing the  Master’s  Degree  in  its  mutilated  form, 
they  repudiated  the  Rite.  In  the  United 
States  it  has  been  the  almost  universal  usage 
to  call  the  Masonry  there  practised  the  York 
Rite.  But  it  has  no  better  claim  to  this  desig- 
nation than  it  has  to  be  called  the  Ancient 
and  Accepted  Rite,  or  the  French  Rite,  or  the 
Rite  of  Schroder.  It  has  no  pretensions  to 
the  York  Rite.  Of  its  first  three  degrees,  the 
Master’s  is  the  mutilated  one  which  took  the 
Masonry  of  England  out  of  the  York  Rite, 
and  it  has  added  to  these  three  degrees  six 
others  which  were  never  known  to  the  Ancient 
York  Rite,  or  that  which  was  practised  in 
England,  in  the  earlier  half  of  the  eighteenth 
century,  by  the  legitimate  Grand  Lodge.  In 
all  my  writings  for  years  past,  I have  ventured 
to  distinguish  the  Masonry  practised  in  the 
United  States,  consisting  of  nine  degrees,  as 
the  “American  Rite,”  a title  to  which  it  is 
clearly  and  justly  entitled,  as  the  system  is 
peculiar  to  America,  and  is  practised  in  no 
other  country. 

Bro.  Hughan,  speaking  of  the  York  Rite 
( Unpubl.  Rec.,  p.  148),  says  “there  is  no  such 
Rite,  and  what  it  was  no  one  now  knows.”  I 
think  that  this  declaration  is  too  sweeping  in 
its  language.  He  is  correct  in  saying  that 
there  is  at  this  time  no  such  Rite.  I have  just 
described  its  decadence;  but  he  is  vTong  in  as- 
serting that  we  are  now  ignorant  of  its  charac- 
ter. In  using  the  title,  there  is  no  reference 
to  the  Grand  Lodge  of  aU  England,  which  met 
for  some  years  during  the  last  century,  but 
rather  to  the  York  legend,  and  to  the  hy- 
pothesis that  York  was  the  cradle  of  English 
Masonry.  The  York  Rite  was  that  Rite 
which  was  most  probably  organized  or  modi- 
fied at  the  revival  in  1717,  and  practised  for 
fifty  years  by  the  Constitutional  Grand  Lodge 
of  England.  It  consisted  of  only  the  three 
Symbolic  degrees,  the  last  one,  or  the  Master’s, 
containing  within  itself  the  secrets  now  trans- 
ferred to  the  Royal  Arch.  This  Rite  was  car- 
ried in  its  purity  to  France  in  1725,  and  intr 
America  at  a later  period.  About  the  middle 
of  the  eighteenth  century  the  continental 
Masons,  and  about  the  end  of  it  the  Ameri- 
cans, began  to  superimpose  upon  it  those  high 
degrees  which,  with  the  necessary  mutilation 
of  the  third,  have  given  rise  to  numerous  other 
Rites.  But  the  Ancient  York  Rite,  though 
no  longer  cultivated,  must  remain  on  the  rec- 
ords of  history  as  the  oldest  and  purest  of  all 
the  Rites. 

. Yug  or  Yuga.  One  of  the  ages,  accord- 
ing to  Hindu  mythology,  into  which  the  Hin- 
dus divide  the  duration  or  existence  of  the 
world. 


872 


Z 


ZEDEKIAH 


Zo  (Heb.,  T,  Zain.)  Twenty-sixth  and  last 
letter  of  the  English  alphabet.  In  Hebrew 
the  numerical  value  is  seven.  This  letter  was 
added  to  the  Latin  from  the  Greek  in  the  time 
of  Cicero.  The  Greek  letter  is  zeta,  C 

Zabisd.  An  historical  personage  at  the  court 
of  King  Solomon,  whose  name  appears  in  sev- 
eral of  the  high  degrees.  In  that  of  Select 
Master  in  the  American  Rite,  it  has  been  cor- 
rupted into  Izahud.  He  is  mentioned  in  1 
Kings  iv.  5,  where  he  is  described  in  the 
authorized  version  as  being  “principal  ofRcer 
and  the  king’s  friend.”  The  original  is  Zabud 
ben  Nathan  cohen  regneh  hahmelek,  which  is 
hterally  “Zabud,  son  of  Nathan,  a priest,  the 
friend  of  the  king.”  Adam  Clarke  says  he  was 
“the  king’s  chief  favorite,  his  confidant.” 
Smith  {Diet.  Bib.)  says:  “This  position,  if  it 
were  an  official  one,  was  evidently  distinct 
from  that  of  counsellor,  occupied  by  Ahitho- 
phel  under  David,  and  had  more  of  the  char- 
acter of  private  friendship  about  it.”  Kitto 
{Cyclo'pced.  Bib.  Lit.)  says  of  Zabud  and  of  his 
brother  Azariah,  that  their  advancement  in 
the  household  of  King  Solomon  “may  doubt- 
less be  ascribed  not  only  to  the  young  king’s 
respect  for  the  venerable  prophet  (their 
father),  who  had  been  his  instructor,  but  to 
the  friendship  he  had  contracted  with  his  sons 
during  the  course  of  education.  The  office, 
or  rather  honor,  of  ‘friend  of  the  king,’  we  find 
in  all  the  despotic  governments  of  the  East. 
It  gives  high  power,  without  the  public  re- 
sponsibility which  the  holding  of  a regular 
office  in  the  state  necessarily  imposes.  It 
implies  the  possession  of  the  utmost  confi- 
dence of,  and  familiar  intercourse  with,  the 
monarch,  to  whose  person  ‘the  friend’  at  aU 
times  has  access,  and  whose  influence  is  there- 
fore often  far  greater,  even  in  matters  of  state, 
than  that  of  the  recognized  ministers  of  gov- 
ernment.” 

This  has  been  fully  carried  out  in  the  legend 
of  the  Select  Master’s  Degree. 

Zabulon.  The  Greek  form  of  Zebulun,  the 
tenth  son  of  Jacob.  Delaunay  {Thuilleur,  p. 
79)  says  that  some  ritualists  suppose  that  it  is 
the  true  form  of  the  word  of  which  Jabulum  is 
a corruption.  This  is  incorrect.  Jabulum  is 
a corrupt  form  of  Gihlim.  Zabulon  has  no 
connection  with  the  high  degrees,  except  that 
in  the  Royal  Arch  he  represents  one  of  the 
stones  in  the  Pectoral. 

Zacchai.  (Heb.,  *'0T.)  A name  applied 
to  the  Deity. 

Zadki-el.  The  name  of  one  of  the  angels 
of  the  seven  planets,  according  to  the  Jewish 
rabbis — the  angel  of  the  planet  Jupiter. 

Zadok.  A personage  in  some  of  the  Inef- 
fable de^ees  of  the  Scottish  Rite.  In  Scrip- 
ture he  is  recorded  as  having  been  one  of  the 
two  chief  priests  in  the  time  of  David,  Abi- 
athar  being  the  other.  He  subsequently,  by 
order  of  David,  anointed  Solomon  to  be  king, 
by  whom  he  was  rewarded  with  the  post  of 
high  priest.  Josephus  {Ant.,  x.,  8,  § 6)  says 


that  “Sadoc,  the  high  priest,  was  the  first  high 
priest  of  the  Temple  which  Solomon  built.” 
Yet  it  has  been  supposed  by  some  authors,  in 
consequence  of  his  name  not  being  men- 
tioned in  the  detailed  account  of  the  dedica- 
tion, that  he  had  died  before  the  completion 
of  the  Temple. 

_ Zapliiialh-paaneah.  An  Egyptian  title 
given  to  the  patriarch  Joseph  by  the  Egyptian 
king  under  whom  he  was  viceroy.  The  name 
has  been  interpreted  “Revealer  of  secrets,” 
and  is  a password  in  the  old  rituals  of  the  Scot- 
tish Rite. 

Zarathustra.  The  name,  in  the  Zend 
language,  of  that  great  reformer  in  religion 
more  commonly  known  to  Europeans  as 
Zoroaster,  which  see. 

Zarriel.  The  angel  that,  in  accordance 
with  the  Kabbalistical  system,  governs  the 
sun. 

Zarthan.  The  Zarthan  of  1 Kings  vii.  46 
appears  to  be  the  same  place  as  the  Zeredathah 
01  2 Chron.  iv.  17.  In  the  Masonic  ritual,  the 
latter  word  is  always  used,  {^qq  Zeredathah.) 

Zarvan-akar-ana.  (“Time  without  lim- 
its.”) According  to  the  Parsees,  the  name  of 
a deity  or  abstract  principle  which  existed 
even  before  the  birth  of  Aliriman  and  Or- 
mudz. 

Zeal.  Ever  since  the  revival  in  1717  (for 
it  is  found  in  the  earliest  lectures)  it  was 
taught  that  Apprentices  served  their  Masters 
with  “freedom,  fervency,  and  zeal”;  and  the 
symbols  of  the  first  two  of  these  virtues  were 
chalk  and  charcoal.  In  the  oldest  rituals, 
earthen  pan  (which  see)  was  designated  as  the 
symbol  of  zeal;  but  this  was  changed  by  Pres- 
ton to  clay,  and  so  it  stiU  remains.  (See 
Fervency  and  Freedom.) 

The  instruction  to  the  Operative  Mason  to 
serve  his  Master  with  freedom,  fervency,  and 
zeal — to  work  for  his  interests  willingly,  ar- 
dently, and  zealously — is  easily  understood. 
In  its  application  to  Speculative  Masonry,  for 
the  Master  of  the  Work  we  substitute  the 
Great  Architect  of  the  Universe,  and  then  our 
zeal,  hke  our  freedom  and  our  fervency,  is 
directed  to  a higher  end.  The  zeal  of  a Spec- 
ulative Mason  is  shown  by  advancing  the  mor- 
ality, and  by  promoting  the  happiness  of  his 
f ello  w-creatures . 

Zebulon.  Son  of  Jacob  and  Leah;  in  the 
exodus  his  tribe  marched  next  to  Judah  and 
Issachar,  and  received  the  territory  bounded 
on  the  east  by  the  south  half  of  the  Lake  of 
Galilee,  including  Rimmon,  Nazareth,  and 
the  plain  of  Buttauf,  where  stood  Cana  of 
Galilee.  Heb.  Heaven,  or  the  abode  of 

God.  (See  Jabulum.) 

Zechariah.  “The  son  of  Iddo,”  born  in 
Babylonia  during  the  captivity,  who  joined 
Zerubbabel  on  his  return  to  Palestine.  A 
leader  and  a man  of  influence,  being  both 
priest  and  prophet. 

Zedekiah.  A personage  in  some  of  the 
high  degrees,  whose  melancholy  fate  is  de- 


.ZELATOR 


ZENNAAR 


873 


scribed  in  the  2d  Book  of  Kings  and  in 
the  prophecies  of  Jeremiah.  He  was  the 
twentieth  and  last  king  of  Judah.  When 
Nebuchadnezzar  had  in  his  second  siege  of 
Jerusalem  deposed  Jehoiachin.  whom  he  car- 
ried as  a captive  to  Babylon,  ne  placed  Zede- 
kiah  on  the  throne  in  his  stead.  By  this  act 
Zedekiah  became  tributary  to  the  king  of  the 
Chaldees,  who  exacted  from  him  a solemn  oath 
of  fidelity  and  obedience.  This  oath  he  ob- 
served no  longer  than  till  an  opportunity  oc- 
curred of  violating  it.  In  the  language  of  the 
author  of  the  Books  of  Chronicles,  '‘he  re- 
belled against  King  Nebuchadnezzar,  who  had 
made  him  swear  by  God.”  (2  Chron.  xxxvi. 
13.) 

This  course  soon  brought  down  upon  him 
the  vengeance  of  the  offended  monarch,  who 
invaded  the  land  of  Judah  with  an  immense 
army.  Remaining  himself  at  Riblah,  a town 
on  the  northern  border  of  Palestine,  he  sent 
the  army  under  his  general,  Nebuzaradan,  to 
Jerusalem,  which  was  invested  by  the  Baby- 
lonian forces.  After  a siege  of  about  one  year, 
during  which  the  inhabitants  endured  many 
hardships,  the  city  was  taken  by  an  assault, 
the  Chaldeans  entering  it  through  breaches  in 
the  northern  wall. 

It  is  very  natural  to  suppose,  that  when  the 
enemy  v/ere  most  pressing  in  their  attack  upon 
the  devoted  city;  when  the  breach  which  was 
to  give  them  entrance  had  been  effected;  and 
when,  perhaps,  the  streets  most  distant  from 
the  Temple  were  already  fiUed  with  Chaldean 
soldiery,  a council  of  his  princes  and  nobles 
should  have  been  held  by  Zedekiah  in  the 
Temple,  to  which  they  had  fled  for  refuge,  and 
that  he  should  ask  their  advice  as  to  the  most 
feasible  method  of  escape  from  the  impending 
danger.  History,  it  is  true,  gives  no  account 
of  any  such  assembly;  but  the  written  record 
of  these  important  events  which  is  now  extant 
is  very  brief,  and,  as  there  is  every  reason  to 
admit  the  probabihty  of  the  occurrence,  there 
does  not  appear  to  be  any  historical  objection 
to  the  introduction  of  Zedekiah  into  the  legend 
of  the  Superexcellent  Master’s  Degree,  as 
having  been  present  and  holding  a council  at 
the  time  of  the  siege.  By  the  advice  of  this 
council,  Zedekiah  attempted  to  make  his  es- 
cape across  the  Jordan.  But  he  and  his  at- 
tendants were,  says  Jeremiah,  pursued  by  the 
Chaldean  army,  and  overtaken  in  the  plains 
of  Jericho,  and  carried  before  Nebuchadnez- 
zar. His  sons  and  his  nobles  were  slain,  and, 
his  eyes  being  put  out,  he  was  bound  in 
chains  and  carried  captive  to  Babylon,  where 
at  a later  period  he  died. 

Zelator.  1.  The  First  Degree  of  the  Ger- 
man Rose  Croix.  The  title  expresses  the 
spirit  of  emulation  which  should  characterize 
the  neophyte. 

2.  The  First  Degree  in  the  First  Order  of 
the  Rosicrucian  Society. 

Zemzem.  The  holy  well  in  Mecca. 

Zenana.  The  inner  portion  of  a gentle- 
man’s house  in  India,  devoted  to  the  use  of 
females.  In  contrast  with  the  front  or 
men’s  portion,  it  is  devoid  of  comforts 


Each  woman  has  a small  cell,  on  the  second  or 
third  story,  fronting  on  the  inner  court  of  the 
square  structure. 

Zendavesta.  The  scriptures  of  the  Zoroas- 
trian  religion  containing  the  doctrines  of  Zoro- 
aster. Avesta  means  the  sacred  text,  and 
Zend  the  commentary.  The  work  as  we  now 
have  it  is  supposed  to  have  been  collected  by 
learned  priests  of  the  Sassanian  period,  who 
translated  it  into  the  Pehlevi,  or  vernacular 
language  of  Persia.  The  greater  part  of  the 
work  was  lost  during  the  persecutions  by  the 
Mohammedan  conquerors  of  Persia.  One 
only  of  the  books  has  been  preserved,  the  Ven- 
didad,  comprising  twenty-two  chapters.  The 
Yasna  and  the  Vispered  together  constitute 
the  collection  of  fragments  which  are  termed 
Vendidad  Sad6.  There  is  another  fragmen- 
tary collection  called  Yesht  Sad6.  And  these 
constitute  all  that  remain  of  the  original  text. 
So  that,  however  comprehensive  the  Zend- 
avesta must  have  been  in  its  original  form,  the 
work  as  it  now  exists  makes  but  a compara- 
tively small  book. 

The  ancients,  to  whom  it  was  familiar,  as 
well  as  the  modern  Parsees,  attribute  its  au- 
thorship to  Zoroaster.  But  Dr.  Haug,  rightly 
conceiving  that  it  was  not  in  the  power  of  any 
one  man  to  have  composed  so  vast  a work  as 
it  must  have  been  in  its  original  extent,  sup- 
poses that  it  was  the  joint  production  of  the 
original  Zarathustra  Sitama  and  his  suc- 
cessors, the  high  priests  of  the  religion,  who  as- 
sumed the  same  name. 

The  Zendavesta  is  the  scripture  of  the  mod- 
ern Parsee;  and  hence  for  the  Parsee  Mason, 
of  whom  there  are  not  a few,  it  constitutes  the 
Book  of  the  Law,  or  Trestle-Board.  Unfor- 
tunately, however,  to  the  Parsee  it  is  a sealed 
book,  for,  being  written  in  the  old  Zend  lan- 
guage, which  is  now  extinct,  its  contents  can- 
not be  understood.  But  the  Parsees  recog- 
nize the  Zendavesta  as  of  Divine  authority, 
and  say  in  the  Catechism,  or  Compendium  of 
Doctrines  in  use  among  them:  “We  consider 
these  books  as  heavenly  books,  because  God 
sent  the  tidings  of  these  books  to  us  through 
the  holy  prophel:  Zm-thost.” 

Zenith.  That  point  in  the  heavens  which 
is  vertical  to  the  spectator,  and  from  which  a 
perpendicular  line  passing  through  him  and 
extended  would  reach  the  center  of  the  earth. 
All  the  old  documents  of  the  Ancient  and  Ac- 
cepted Scottish  Rite  are  dated  “under  the 
Celestial  Canopy  of  the  Zenith  which  answers 

to r”;  the  latitude  of  the  place  whence  the 

document  is  issued  being  then  given.  The 
latitude  alone  is  expressed  because  it  indicates 
the  place  of  the  sun’s  meridian  height.  The 
longitude  is  always  omitted,  because  every 
place  whence  such  a document  is  issued  is 
called  the  Grand  East,  the  one  spot  where  the 
sun  rises.  The  theory  implied  is,  that  al- 
though the  south  of  the  Lodge  may  vary,  its 
chief  point  must  always  be  in  the  east,  the 
point  of  sunrising,  where  longitude  begins. 

Zennaar.  The  sacred  cord  used  in  the 
Hindustanee  initiation,  which  writers  on  ritual- 
ism have  compared  to  the  Masonic  apron. 


874 


ZERAIAS 


ZERUBBABEL 


Between  eight  and  fifteen  years  of  age,  every 
Hindu  boy  is  imperatively  required  to  receive 
the  investiture  of  the  zennaar.  The  investi- 
ture is  accompanied  by  many  solemn  cere- 
monies of  prayer  and  sacrifice.  After  the  in- 
vestiture, the  boy  is  said  to  have  received  his 
second  birth,  and  from  that  time  a Hindu  is 
called  by  a name  which  signifies  “twice  born.” 

Coleman  {Mythology  of  the  Hindus,  p.  155) 
thus  describes  the  zennaar: 

“The  sacred  thread  must  be  made  by  a 
Brahman.  It  consists  of  three  strings,  each 
ninety-six  hands  (forty-eight  yards),  which 
are  twisted  together:  it  is  then  folded  into 
three,  and  again  twisted;  these  are  a second 
time  folded  into  the  same  number,  and  tied 
at  each  end  in  knots.  It  is  worn  over  the  left 
shoulder  (next  the  skin,  extending  half-way 
down  the  right  thigh)  by  the  Brahmans,  Ret- 
ries, and  Vaisya  castes.  The  first  are  usually 
invested  with  it  at  eight  years  of  age,  the  sec- 
ond at  eleven,  and  the  Vaisya  at  twelve.  The 
period  may,  from  especial  causes,  be  deferred; 
but  it  is  indispensable  that  it  should  be  re- 
ceived, or  the  parties  omitting  it  become  out- 
casts.” 

Zeraias.  One  of  the  three  officers  ap- 
ointed  by  King  Solomon  to  superintend  the 
ewing  of  the  timbers  in  the  forests  of  Leba- 
non. 

Zerbal.  The  name  of  King  Solomon’s  Cap- 
tain of  the  Guards,  in  the  degree  of  Intimate 
Secretary.  No  such  person  is  mentioned  in 
Scripture,  and  it  is  therefore  an  invention  of 
the  ritualist  who  fabricated  the  degree.  If 
derived  from  Hebrew,  its  roots  will  be  found  in 
"IT,  zer,  an  enemy,  and  blTD,  haal,  and  it  would 
signify  “an  enemy  of  Baal.” 

Zeredathah.  The  name  of  the  place  be- 
tween which  and  Succoth  are  the  clay  grounds 
where  Hiram  Abif  is  said  to  have  cast  the 
brazen  utensils  for  the  use  of  the  Temple. 
(See  Clay  Ground.) 

Zerubbabel.  In  writing  the  life  of  Zerub- 
babel  from  a Masonic  point  of  view,  it  is  in- 
cumbent that  reference  should  be  made  to  the 
legends  as  well  as  to  the  more  strictly  historical 
details  of  his  eventful  career.  With  the  tra- 
ditions of  the  Royal  Arch,  and  some  other  of 
the  high  degrees,  ZeruLbab,el  is  not  less  inti- 
mately connected  than  is  Solomon  with  those 
of  Symbolic  or  Ancient  Craft  Masonry.  To 
understand  those  traditions  properly,  they 
must  be  placed  in  their  appropriate  place  in 
the  life  of  him  who  plays  so  important  a part 
in  them.  Some  of  these  legends  have  the  con- 
current support  of  Scripture,  some  are  related 
by  Josephus,  and  some  appear  to  have  no  his- 
torical foundation.  Without,  therefore,  vouch- 
ing for  their  authenticity,  they  must  be  re- 
counted, to  make  the  Masonic  life  of  the 
builder  of  the  second  Temple  complete. 

Zerubbabel,  who,  in  the  Book  of  Ezra,  is 
called  “Sheshbazzar,  the  prince  of  Judah,” 
was  the  grandson  of  that  King  Jehoiachin,  or 
Jeconiah,  who  had  been  deposed  by  Nebuchad- 
nezzar and  carried  as  a captive  to  Babylon. 
In  him,  therefore,  was  vested  the  regal  au- 
thority, and  on  him,  as  such,  the  command  of 


the  returning  captives  was  bestowed  by  C5nnis, 
who  on  that  occasion,  according  to  a Masonic 
tradition,  presented  to  him  the  sword  which 
Nebuchadnezzar  had  received  from  his  grand- 
father, Jehoiachin. 

As  soon  as  the  decree  of  the  Persian  mon- 
arch had  been  promulgated  to  his  Jewish  sub- 
jects, the  tribes  of  Judah  and  Benjamin,  with 
the  priests  and  Levites,  assembled  at  Babylon, 
and  prepared  to  return  to  Jerusalem,  for  the 
purpose  of  rebuilding  the  Temple.  Some  few 
from  the  other  tribes,  whose  love  of  their 
country  and  its  ancient  worship  had  not  been 
obliterated  by  the  luxuries  of  the  Babylonian 
court,  united  with  the  followers  of  Zerub- 
babel, and  accompanied  him  to  Jerusalem. 
The  greater  number,  however,  remained;  and 
even  of  the  priests,  who  were  divided  into 
twenty-four  courses,  only  four  courses  re- 
turned, who,  however,  divided  themselves, 
each  class  into  six,  so  as  again  to  make  up  the 
old  number.  Cyrus  also  restored  to  the  Jews 
the  greater  part  of  the  sacred  vessels  of  the 
Temple  which  had  been  carried  away  by 
Nebuchadnezzar,  and  five  thousand  and  four 
hundred  were  received  by  Zerubbabel,  the  re- 
mainder being  brought  back,  many  years 
after,  by  Ezra.  Omy  forty-two  thousand 
three  hundred  and  sixty  Israelites,  exclusive  of 
servants  and  slaves,  accompanied  Zerubbabel, 
out  of  whom  he  selected  seven  thousand  of 
the  most  valiant,  whom  he  placed  as  an  ad- 
vanced guard  at  the  head  of  the  people.  Their 
progress  homeward  was  not  altogether  un- 
attended with  danger;  for  tradition  informs 
us  that  at  the  river  Euphrates  they  were  op- 
posed by  the  Assyrians,  who,  incited  by  the 
temptation  of  the  vast  amount  of  golden  ves- 
sels which  they  were  carrying,  drew  up  in  hos- 
tile array,  and,  notwithstanding  the  remon- 
strances of  the  Jews,  and  the  edict  of  Cyrus, 
disputed  their  passage.  Zerubbabel,  how- 
ever, repulsed  the  enemy  with  such  ardor  as 
to  insure  a signal  victory,  most  of  the  Assyr- 
ians having  been  slain  in  the  battle,  or  drowned 
in  their  attempt  to  cross  the  river  in  their 
retreat.  The  rest  of  the  journey  was  unin- 
terrupted, and,  after  a march  of  four  months, 
Zerubbabel  arrived  at  Jerusalem,  with  his 
weary  followers,  at  seven  o’clock  in  the  morn- 
ing of  the  22d  of  June,  five  hundred  and  thirty- 
five  years  before  Christ. 

During  their  captivity,  the  Jews  had  con- 
tinued, without  intermission,  to  practise  the 
rights  of  Freemasonry,  and  had  established 
at  various  places  regular  Lodges  in  Chaldea. 
Especially,  according  to  the  Rabbinical  tra- 
ditions, had  they  instituted  their  mystic  fra- 
ternity at  Naharda,  on  the  Euphrates;  and, 
according  to  the  same  authority,  we  are  in- 
formed that  Zerubbabel  carried  with  him  to 
Jerusalem  all  the  secret  knowledge  which  was 
the  property  of  that  Institution,  and  estab- 
lished a similar  fraternity  in  Judea.  This 
coincides  with,  and  gives  additional  strength 
to,  the  traditions  of  the  Royal  Arch  Degree. 

As  soon  as  the  pious  pilgrims  had  arrived 
at  Jerusalem,  and  taken  a needful  rest  of  seven 
days,  a tabernacle  for  the  temporary  purposes 


ZERUBBABEL 


ZERUBBABEL 


875 


of  Divine  worship  was  erected  near  the  ruins  of 
the  ancient  Temple,  and  a Council  was  called, 
in  which  Zerubbabel  presided  as  King,  Jeshua 
as  High  Priest,  and  Haggai  as  Scribe,  or  prin- 
cipal officer  of  State.  It  was  there  determined 
to  commence  the  building  of  the  second  Tem- 
ple upon  the  same  holy  spot  which  had  been 
occupied  by  the  first,  and  the  people  liberally 
contributed  sixty-one  thousand  drachms  of 
gold,  and  five  thousand  minas  of  silver,  or 
nearly  a quarter  of  a million  of  dollars,  toward 
defraying  the  expenses;  a sum  which  sinks 
into  utter  insignifiance,  when  compared  with 
the  immense  amount  appropriated  by  David 
and  Solomon  to  the  construction  of  their 
Temple. 

The  site  having  been  thus  determined  upon, 
it  was  found  necessary  to  begin  by  removing 
the  rubbish  of  the  old  Temple,  which  still  en- 
cumbered the  earth,  and  prevented  the  work- 
men from  making  the  necessary  arrangements 
for  laying  the  foundation.  It  was  during  this 
operation  that  an  important  discovery  was 
made  by  three  sojourners,  who  had  not  origi- 
nally accompanied  Zerubbabel,  but  who,  so- 
journing some  time  longer  at  Babylon,  fol- 
lowed their  countrymen  at  a later  period,  and 
had  arrived  at  Jerusalem  just  in  time  to  assist 
in  the  removal  of  the  rubbish.  These  three 
sojourners,  whose  fortune  it  was  to  discover 
that  stone  of  foundation,  so  intimately  con- 
nected with  the  history  of  Freemasonry,  and 
to  which  we  have  before  had  repeated  occasion 
to  allude,  are  supposed  by  a Masonic  tra- 
dition to  have  been  Esdras,  Zachariah,  and  Ne- 
hemiah,  the  three  holy  men,  who,  for  refusing 
to  worship  the  golden  image,  had  been  thrown 
by  Nebuchadnezzar  into  a fiery  furnace,  from 
which  they  emerged  uninjured.  In  the  Chal- 
dee language,  they  were  known  by  the  names 
of  Shadrach,  Meshach,  and  Abed-nego.  It 
was  in  penetrating  into  some  of  the  subterra- 
nean vaults,  that  the  Masonic  stone  of  founda- 
tion, with  other  important  mysteries  con- 
nected with  it,  were  discovered  by  the  three 
fortunate  sojourners,  and  presented  by  them 
to  Zerubbabel  and  his  companions  Jeshua  and 
Haggai,  whose  traditionary  knowledge  of  Ma- 
sonry, which  they  had  received  in  a direct  line 
from  the  builders  of  the  first  Temple,  enabled 
them  at  once  to  appreciate  the  great  impor- 
tance of  these  treasures. 

As  soon  as  that  wonderful  discovery  was 
made,  on  which  depends  not  only  the  exist- 
ence of  the  Royal  Arch  Degree,  but  the  most 
important  mystery  of  Freemasonry,  the  Jews 
proceeded  on  a certain  day,  before  the  rising 
of  the  sun,  to  lay  the  foundation-stone  of  the 
second  Temple;  and  for  that  purpose,  we  are 
told,  Zerubbabel  selected  that  stone  of  foun- 
dation which  had  been  discovered  by  the  three 
sojourners.  On  this  occasion,  we  learn  that 
the  young  rejoiced  with  shouts  and  acclama- 
tions, but  that  the  ancient  people  disturbed 
them  with  their  groans  and  lamentations, 
when  they  reflected  on  the  superb  magnifi- 
cence of  the  first  Temple,  and  compared  it 
with  the  expected  inferiority  of  the  present 
structure.  As  in  the  building  of  the  first 


Temple,  so  in  this,  the  Tyrians  and  Sidonians 
were  engaged  to  furnish  the  timber  from  the 
forests  of  Lebanon,  and  to  conduct  it  in  the 
same  manner  on  floats  by  sea  to  Joppa. 

Scarcely  had  the  workmen  well  commenced 
their  labors,  when  they  were  interrupted  by 
the  Samaritans,  who  made  application  to  be 
permitted  to  unite  with  them  in  the  construc- 
tion of  the  Temple.  But  the  Jews,  who  looked 
upon  them  as  idolaters,  refused  to  accept  of 
their  services.  The  Samaritans  in  conse- 
quence became  their  bitter  enemies,  and  so 
prevailed,  by  misrepresentations,  with  the 
ministers  of  Cyrus,  as  to  cause  them  to  put 
such  obstructions  in  the  way  of  the  construc- 
tion of  the  edifice  as  seriously  to  impede  its 
progress  for  several  years.  With  such  diffi- 
culty and  danger  were  the  works  conducted 
during  this  period,  that  the  workmen  were 
compelled  to  labor  with  tlie  trowel  in  one  hand 
and  the  sword  in  the  other.  To  commemorate 
these  worthy  craftsmen,  who  were  thus  ready, 
either  to  fight  or  to  labor  in  the  cause  of  God, 
as  circumstances  might  require,  the  sword  and 
trowel  crosswise,  or,  as  the  heralds  would  say, 
en  saltire,  have  been  placed  upon  the  Royal 
Arch  Tracing-Board  or  Carpet  of  our  English 
brethren.  In  the  American  ritual  this  ex- 
pressive symbol  of  valor  and  piety  has  been 
unfortunately  omitted. 

In  the  seventh  year  after  the  restoration  of 
the  Jews,  Cyrus,  their  friend  and  benefactor, 
died,  and  his  son  Cambyses,  in  Scripture  called 
Ahasuerus,  ascended  the  throne.  The  Sa- 
maritans and  the  other  enemies  of  the  Jews, 
now  becoming  bolder  in  their  designs,  suc- 
ceeded in  obtaining  from  Cambyses  a peremp- 
tory order  for  the  stoppage  of  all  the  works  at 
Jerusalem,  and  the  Temple  consequently  re- 
mained in  an  unfinished  state  until  the  second 
year  of  the  reign  of  Darius,  the  successor  of 
Cambyses. 

Darius  appears  to  have  had,  like  Cyrus,  a 
great  friendship  for  the  Israelites,  and  espe- 
cially for  Zerubbabel,  with  whom  he  was  well 
acquainted  in  his  youth.  We  are  informed,  as 
an  evidence  of  this,  that,  when  a private  man, 
he  made  a vow,  that  if  he  should  ever  ascend 
the  throne,  he  would  restore  all  the  vessels  of 
the  Temple  that  had  been  retained  by  Cyrus. 
Zerubbabel,  being  well  aware  of  the  friendly 
disposition  of  the  king,  determined,  immedi- 
ately after  his  accession  to  power,  to  make  a 
personal  application  to  him  for  his  assistance 
and  protection  in  rebuilding  the  Temple. 
Accordingly  he  departed  from  Jerusalem,  and 
after  a journey  full  of  peril,  in  which  he  was 
continually  attacked  by  parties  of  his  enemies, 
he  was  arrested  as  a spy  by  the  Persian  guards 
in  the  vicinity  of  Babylon,  and  carried  in 
chains  before  Darius,  who,  however  immedi- 
ately recognized  him  as  the  friend  and  com- 
panion of  his  youth,  and  ordering  him  in- 
stantly to  be  released  from  his  bonds,  invited 
him  to  be  present  at  a magnificent  feast  which 
he  was  about  to  give  to  the  Court.  It  is  said 
that  on  this  occasion,  Zerubbabel,  having  ex- 
plained to  Darius  the  occasion  of  his  visit, 
implored  the  interposition  of  his  authority  for 


876 


ZETLAND 


ZINNENDORF 


the  protection  of  the  Israehtes  engaged  in  the 
restoration  of  the  Temple.  The  king  prom- 
ised to  grant  all  his  requests,  provided  he 
would  reveal  to  him  the  secrets  of  Freema- 
sonry. But  this  the  faithful  prince  at  once 
refused  to  do.  He  declined  the  favor  of  the 
monarch  at  tlie  price  of  liis  infamy,  and  ex- 
pressed his  willingness  rather  to  meet  death  or 
exile,  than  to  violate  his  sacred  obligations  as 
a Mason.  This  firmness  and  fidelity  only 
raised  his  character  still  higher  in  tlie  esti- 
mation of  Darius,  who  seems,  indeed,  to  have 
been  endowed  with  many  noble  qualities  both 
of  heart  and  mind. 

It  was  on  this  occasion,  at  the  feast  given 
by  King  Darius,  that,  agreeably  to  the  custom 
of  Eastern  monarchs,  he  proposed  to  his  cour- 
tiers the  question  whether  the  power  of  wine, 
women,  or  the  king,  was  the  strongest.  An- 
swers were  made  by  different  persons,  assign- 
ing to  each  of  these  the  precedency  in  power; 
but  when  Zerubbabel  was  called  on  to  assert 
his  opinion,  he  declared  tliat  though  the 
power  of  wine  and  of  the  king  might  be  great, 
that  of  women  was  still  greater,  but  that  above 
all  things  truth  bore  the  victory.  Josephus 
says  that  the  sentiments  of  Zerubbabel  having 
been  deemed  to  contain  the  most  wisdom, 
the  king  commanded  him  to  ask  something 
over  and  above  what  he  had  promised  as  the 
prize  of  the  victor  in  the  philosophic  discus- 
sion. Zerubbabel  then  called  upon  the  mon- 
arch to  fulfil  the  vow  that  he  had  made  in  his 
youth,  to  rebuild  the  Temple,  and  restore  the 
vessels  that  had  been  taken  away  by  Neb- 
uchadnezzar. The  king  forthwith  granted  his 
request,  promised  him  the  most  ample  pro- 
tection in  the  future  prosecution  of  the  works, 
and  sent  him  home  to  Jerusalem  laden  with 
honors,  and  under  the  conduct  of  an  escort. 

Henceforth,  although  from  time  to  time 
annoyed  by  their  adversaries,  the  builders 
met  with  no  serious  obstruction,  and  finally, 
twenty  years  after  its  commencement,  in 
the  sixth  year  of  the  reign  of  Darius,  and 
on  the  third  day  of  the  month  Adar,  515 
years  b.  c.,  the  Temple  was  completed,  the 
cope-stone  celebrated,  and  the  house  sol- 
emnly dedicated  to  Jehovah  with  the  greatest 
joy. 

After  this  we  hear  nothing  further  of 
Zerubbabel,  nor  is  the  time  or  manner  of 
his  death  either  recorded  in  Scripture  or 
preserved  by  Masonic  tradition.  We  have, 
however,  reason  for  believing  that  he  lived  to 
a good  old  age,  since  we  find  no  successor 
of  him  mentioned  until  Artaxerxes  appointed 
Ezra  as  the  Governor  of  Judea,  fifty-seven 
years  after  the  completion  of  the  Temple. 

Zetland,  Thomas  Dundas,  Earl  of. 
One  of  the  most  noted  of  the  noblemen  of 
England,  born  in  1795,  and  initiated  in  the 
“Prince  of  Wales  Lodge,  No.  259,”  on  June 
18,  1830.  Appointed  J.  G.  Warden  in  1832, 
Deputy  in  1839,  Pro.  G.  M.  in  1840.  Upon 
the  decease  of  the  Duke  of  Sussex,  in  1843, 
the  Earl  became  the  chief  ruler  of  the  Craft, 
until  March,  1844,  when  he  was  elected 
M.  W.  G.  M.,  which  ofl&ce  he  held  until  1870. 


He  was  Prov.  G.  Master  of  North  and  East 
Yorkshire  from  1839  until  he  died,  in  1873. 

Zeus.  Greatest  of  the  national  deities 
of  Greece,  son  of  Chronos 
and  Rhea,  brother  of  Posei- 
don and  Hera,  and  husband 
of  the  latter.  Mostly  wor- 
shiped in  Crete,  Arcadia, 
and  Dodona.  Finally  the 
great  Hellenic  divinity,  iden- 
tified with  Jupiter  of  the 
Romans  and  Amon  of  the 
Libyans.  Zeus  was  repre- 
sented as  of  majestic  form, 
holding  in  one  hand  a 
scepter,  and  in  the  other  a 
thunderbolt,  signified  by  the  above  symbol. 

Zl.  In  the  Izdubar  legends,  a kind  of 
spiritual  essence  residing  in  every  organic 
thing,  each  created  object  having  its  special 
Zi,  of  which  the  Supreme  Being  was  a more 
exalted  genus.  Zi  was  also  by  a parity  of 
reasoning  regarded  as  the  soul  of  man,  and 
even  man  himself. 

Zicu  or  Ziggara.  The  Accadian  name 
for  primeval  matter. 

Zlf.^  (lyar)  The  eighth  month  of 

the  civil  and  the  second  of  the  sacred 
year  of  the  Hebrews,^  commencing  on  the 
first  of  the  new  moon  in  the  month  of  April. 
The  name  of  this  month  is  mentioned  but 
once  in  the  Scriptures,  and  then  as  relating 
to  the  date  of  the  commencement  of  Solomon’s 
Temple.  (1  Kings  vi.  1.)  The  month  Bui, 
or  Marchesvan,  is  mentioned  as  the  date  of 
the  completion  of  the  Temple.  (Ibid.,  vi.,  38.) 

Zillah.  Wife  of  Lamech,  mother  of  Tubal 
Cain  and  Naamah.  One  of  the  few  females 
mentioned  as  of  the  antediluvian  period. 

Zinnendorf,  Johann  Wilhelm  von. 
Few  men  made  more  noise  in  German 
Masonry,  or  had  warmer  friends  or  more 
bitter  enemies,  than  Johann  Wilhelm  Ellen- 
berger,  who.  in  consequence  of  his  adoption 
by  his  mother’s  brother,  took  subsequently 
the  title  of  Von  Zinnendorf,  by  which  he  is 
universally  known.  He  was  born  at  Halle, 
August  10,  1731.  He  was  initiated  into  Ma- 
sonry at  the  place  of  his  birth.  He  after- 
ward removed  to  Berlin,  where  he  received 
the  appointment  of  General  Staff  Surgeon, 
and  chief  of  the  medical  corps  of  the  army. 
There  he  joined  the  Lodge  of  the  Three 
Globes,  ana  became  an  ardent  disciple  of  the 
Rite  of  Strict  Observance,  in  which  he  took 
the  Order  name  of  Eques  d lapide  nigro.  He 
was  elected  Master  of  the  Scottish  Lodge. 
He  had  the  absolute  control  of  the  funds 
of  the  Order,  but  refusing  to  render  any* 
account  of  the  disposition  which  he  had 
made  of  them,  an  investigation  was  com- 
menced. Upon  this,  Zinnendorf  withdrew 
from  the  Rite,  and  sentence  of  excommuni- 
cation was  immediately  afterward  pro- 
nounced against  him. 

Zinnendorf  in  return  declared  the  Strict 
Observance  an  imposture,  and  denounced 
its  theory  of  the  Templar  origin  of  Masonry 
as  false. 


ZINNENDORF 


ZIZON 


877 


In  the  meantime,  he  sent  his  friend  Hans 
Carl  Baumann  to  Stockholm,  that  he  might 
receive  manuscripts  of  the  degrees  of  the 
Swedish  system  which  had  been  promised 
him  by  Carl  Friederich  von  Eckleff,  Scottish 
Grand  Master  of  the  Chapter  in  that  city. 
Baumann  returned  with  the  manuscripts, 
which,  however,  it  appears  from  a subse- 
quent declaration  made  by  the  Duke  of 
Sudermania,  were  very  imperfect. 

But,  imperfect  as  they  were,  out  of  them 
Zinnendorf  constructed  a new  Rite  in  op- 
position to  the  Strict  Observance.  Pos- 
sessed of  great  talent  and  energy,  and,  his 
enemies  said,  of  but  little  scrupulousness  as 
to  means,  he  succeeded  in  attracting  to  him 
many  friends  and  followers.  In  1766,  he 
established  at  Potsdam  the  Lodge  ‘‘Min- 
erval,”  and  in  1767,  at  Berlin,  the  Lodge  of 
the  “Three  Golden  Ke3"s.”  Masons  were 
found  to  give  him  countenance  and  assist- 
ance in  other  places,  so  that  on  June  24,  1770, 
twelve  Lodges  of  his  system  were  enabled  to 
unite  in  the  formation  of  a body  which  they 
called  the  Grand  Lodge  of  all  the  Freemasons 
of  Germany. 

The  success  of  this  body,  under  the  adverse 
circumstances  by  which  it  was  surrounded, 
can  only  be  attributed  to  the  ability  and 
energy  of  its  founder,  as  well  as  to  the  free- 
dom with  which  he  made  use  of  every  means 
for  its  advancement  without  any  reference 
to  their  want  of  firmness.  Having  induced 
the  Prince  of  Hesse-Darmstadt  to  accept  the 
Grand  Mastership,  be  succeeded,  through  his 
influence,  in  obtaining  the  recognition  and 
alliance  of  the  Grand  Lodge  of  England  in 
1773;  but  that  body  seven  years  after  with- 
drew from  the  connection.  In  1774,  Zinnen- 
dorf secured  the  protectorship  of  the  King 
of  Prussia  for  his  Grand  Lodge.  Thus 
patronized,  the  Grand  Lodge  of  Germany 
rapidly  extended  its  influence  and  increased 
in  growth,  so  that  in  1778  it  had  thirty-four 
Lodges  under  its  immediate  jurisdiction,  and 
provincial  Lodges  were  established  in  Aus- 
tria, Silesia,  Pomerania,  Lower  Saxony,  and 
Russia.  Findel  explains  this  great  accession 
of  strength  by  supposing  that  it  could  only 
have  been  the  consequence  of  the  ardent 
desire  of  the  German  Masons  to  obtain  the 
promised  revelations  of  the  high  degrees 
of  the  system  of  Zinnendorf. 

In  1774,  Zinnendorf  had  been  elected 
Grand  Master,  which  office  he  held  until  his 
death. 

But  he  had  his  difiiculties  to  encounter. 
In  the  Lodge  “Royal  York,”  at  Berlin,  he 
found  an  active  and  powerful  antagonist. 
The  Duke  of  Sudermania,  Grand  Master  of 
Sweden,  in  an  official  document  issued  in 
1777,  declared  that  the  Warrant  which  had 
been  granted  by  Eckleff  to  Zinnendorf,  and 
on  the  strength  of  which  he  had  founded  his 
Grand  Lodge,  was  spurious  and  unauthor- 
ized; the  Grand  Lodge  of  Sweden  pro- 
nounced him  to  be  a fomenter  of  disturb- 
ances and  an  insolent  calumniator  of  the 
Swedish  Grand  Master,  and  in  1780  the 


Grand  Lodge  of  England  withdrew  from 
its  alliance. 

But  Zinnendorf  was  undismayed.  Hav- 
ing quit  the  service  of  the  government  in 
1779,  he  made  a journey  to  Sweden  in  an 
unsuccessful  effort  to  secure  all  the  docu- 
ments connected  with  the  Swedish  system. 
Returning  hence,  he  continued  to  preside 
over  the  Grand  Lodge  with  unabated  zeal 
and  undiminished  vigor  until  his  death, 
which  took  place  June  6,  1782. 

Von  Zinnendorf  undoubtedly  committed 
many  errors,  but  we  camiot  withhold  from 
hini  the  praise  of  having  earnestly  sought 
to  introduce  into  German  Masonry  a better 
system  than  the  one  which  was  prevail- 
ing in  the  last  quarter  of  the  eighteenth 
century. 

Zinnendorf,  Kite  of.  The  Rite  invented 
by  Count  Von  Zinnendorf,  and  fabricated 
out  of  imperfect  copies  of  the  Swedish  system, 
with  additions  from  the  Illuminism  of  Avignon 
and  the  reveries  of  Swedenborg.  It  con- 
sisted of  seven  degrees,  divided  into  three 
sections  as  follows: 

I.  Blue  Masonry. 

1.  Apprentice. 

2.  Fellow-Craft. 

3.  Master. 

II.  Red  Masonry. 

4.  Scottish  Apprentice  and  Fellow- 

Craft. 

5.  Scottish  Master. 

HI.  Capitular  Masonry. 

6.  Favorite  of  St.  John. 

7.  Chapter  of  the  Elect. 

It  was  practised  by  the  Grand  Lodge  of 
Germany,  which  had  been  established  by 
Zinnendorf,  and  by  the  Lodges  of  its  obe- 
dience. 

Zinzendorf,  Count  von,  Nicolaus  Lud- 
wig. Founder  of  the  existing  sect  of  Mora- 
vian brethren;  also  of  a religious  society  which 
he  called  the  “Order  of  the  Grain  of  Mustard- 
Seed.”  He  was  ordained  bishop  of  the  Mo- 
ravians in  1737,  and  at  request  of  King  Fred- 
erick William  I.  of  Prussia,  went  to  London, 
and  was  received  by  Wesley.  In  1741  he 
proceeded  to  Bethlehem,  in  America,  and 
founded  the  Moravian  settlements.  The 
prolific  author  of  a hundred  volumes.  He 
was  born  at  Dresden  in  1700,  and  died  in  1760. 

Zion.  Mount  Zion  was  the  southwestern 
of  the  three  hills  which  constituted  the  high 
table-land  on  which  Jerusalem  was  built. 
It  was  the  royal  residence,  and  hence  it  is 
often  called  “the  city  of  David.”  The  name 
is  sometimes  used  as  synonymous  with 
Jerusalem. 

Zithern.  An  instrument  of  music  of  28 
strings  drawn  over  a shallow  box;  both  hands 
are  employed  in  playing  on  it. 

Zizon.  This  is  said,  in  one  of  the  Ineffable 
degrees  of  the  Scottish  Rite,  to  be  the  name 
of  the  balustrade  before  the  Sanctum  Sanc- 
torum. There  is  no  such  word  in  Hebrew, 


878 


ZOAN 


ZOROASTER 


but  it  may  be  a corruption  of  the  Talmudic 
NT''T,  ziza,  which  Buxtorf  {Lex.  Talm.)  defines 
as  “a  beam,  a little  beam,  a small  rafter.” 

Zoan.  An  Egyptian  town,  known  to  the 
Greeks  as  Tanais,  presumed  to  have  been 
founded  3700  b.c.,  and  probably  the  residence 
of  the  Pharaohs  of  the  Exodus. 

Zodiac.  Many  of  the  Egyptian  temples 
contain  astronomical  representations;  notably 
those  of  Esneh,  Contra  Latopolis,  and  Den- 
derah,  which  were  famous  for  their  zodiacal 
ceilings.  Antiquity  was  accorded  to  the 
records  of  the  Egyptian  empire  by  calcula- 
tions made  from  the  positions  of  the  stars 
on  the  monuments  and  on  these  ceilings. 
Closer  criticism  now  reveals  these  positions 
to  be  fanciful  and  the  data  unreliable.  The 
zodiac  of  Denderah  has  been  removed  to 
Paris,  where  it  forms  the  chief  ornament 
of  the  museum  of  the  Louvre.  Those 
remaining  in  Egypt  are  suffering  from  deteri- 
oration. Crosses  will  be  found  to  be  a por- 
tion of  five  of  the  signs  of  the  zodiac. 

Zodiac,  Masonic.  (Zodiaque  Magonnique.) 
A series  of  twelve  degrees,  named  after  the 
twelve  signs  of  the  Zodiac,  the  first  being  the 
Ram.  It  was  in  the  series  of  the  Metropoli- 
tan Chapter  of  France,  and  in  the  manu- 
script collection  of  Peuvret. 

Zohar.  (Heb.  "IHT,  splendor.)  After  the 
surrender  of  Jerusalem,  through  the  victory 
of  Vespasian,  among  the  fugitives  was  Rabbi 
Simon  Ben  Jochai,  who  remained  an  Anchor- 
ite for  twelve  years,  became  visionary,  and 
believed  he  was  visited  by  the  prophet  Elias. 
His  son.  Rabbi  Eliezer,  and  his  clerk.  Rabbi 
Abba,  when  visiting  him,  took  down  his 
pronounced  Divine  precepts,  which  were  in 
time  gathered  and  formed  into  the  famous 
Sohar  or  Zohar.  From  this  work,  the  Sepher 
Jetzirahf  and  the  Commentary  of  the  Ten 
Sephiroth  was  formed  the  Kabbala.  The 
Zohar,  its  history,  and  as  well  that  of  its 
author,  overflow  with  beautiful  yet  ideal 
mysticism. 

Zoharitl.  {“The  Illuminated.^’)  A so- 
ciety founded  by  Jacob  Franck  at  the  begin- 
ning of  the  last  century. 

Zonar.  The  symbolic  girdle  of  the  Chris- 
tians and  Jews  worn  in  the  Levant,  as  a 
mark  of  distinction,  that  they  may  be  known 
from  the  Mohammedans. 

Zoroaster.  More  correctly,  Zarathustra. 
He  was  the  legislator  and  prophet  of  the 
ancient  Bactrians,  out  of  whose  doctrines 
the  modern  religion  of  the  Parsees  has  been 
developed.  As  to  the  age  in  which  Zoroaster 
flourished,  there  have  been  the  greatest  dis- 
crepancies among  the  ancient  authorities. 
The  earliest  of  the  Greek  writers  who  men- 
tions his  name  is  Xanthus  of  Lydia,  and  he 
places  his  era  at  about  600  years  before  the 
Trojan  war,  which  would  be  about  1800 
years  before  Christ.  Aristotle  and  Eudoxus 
say  that  he  lived  6,000  years  before  Plato; 
while  Berosus,  the  Babylonian  historian, 
makes  him  a king  of  Babylon,  and  the  founder 
of  a dynasty  which  reigned  over  Babylon  be- 
tween 2200  and  2000  B.c.  The  Parsees  are 


more  moderate  in  their  calculations,  and  say 
that  their  prophet  was  a contemporary  of 
Hystaspes,  the  father  of  Darius,  and  accord- 
ingly place  his  era  at  550  b.c.  Haug,  how- 
ever, in  his  Essays  on  the  Sacred  Language, 
etc.,  of  the  Parsees,  declares  that  this  supposi- 
tion is  utterly  groundless.  He  thinks  that 
we  can,  under  no  circumstances,  assign  him  a 
later  date  than  1000  b.c.,  and  is  not  even 
disinclined  to  place  his  era  much  earlier,  and 
make  him  a contemporary  of  Moses. 

Bro.  Albert  Pike,  who  has  devoted  much 
labor  to  the  investigation  of  this  confused 
subject  of  the  Zoroastrian  era,  says,  in  an 
able  article  in  Mackey’s  National  Freemason 
(vol.  iii..  No.  3) : 

“In  the  year  1903  before  Alexander,  or 
2234  B.C.,  a Zarathustrian  king  of  Media 
conquered  Babylon.  The  religion  even  then 
had  degenerated  into  M agism,  and  was  of 
unknown  age.  The  unfortunate  theory  that 
Vitagpa,  one  of  the  most  efficient  allies  of 
Zarathustra,  was  the  father  of  Darius  Hys- 
taspes, has  long  ago  been  set  at  rest.  In 
the  Chaldean  lists  of  Berosus,  as  found  in  the 
Armenian  edition  of  Eusebius,  the  name 
Zoroaster  appears  as  that  of  the  Median 
conqueror  of  Babylon;  but  he  can  only  have 
received  this  title  from  being  a follower  of 
Zarathustra  and  professing  his  religion.  He 
was  preceded  by  a series  of  eighty-four  Median 
kings;  and  the  real  Zarathustra  lived  in 
Bactria  long  before  the  tide  of  emi^ation  had 
flowed  thence  into  Media.  Aristotle  and 
Eudoxus,  according  to  Pliny,  place  Zara- 
thustra 6000  years  before  the  aeath  of  Plato; 
Hermippus,  5000  years  before  the  Trojan  war. 
Plato  died  348  b.c.;  so  that  the  two  dates 
substantially  a^ee,  making  the  date  of 
Zarathustra’s  reign  6300  or  6350  b.c.,  and  I 
have  no  doubt  that  this  is  not  far  from  the 
truth.” 

Bunsen,  however  (Qod  in  History,  vol.  i., 
b.  iii.,  ch.  vi.,  p.  276),  speaks  of  Zarathustra 
Spitama  as  living  under  the  reign  of  Vis- 
taspa  toward  the  year  3000  b.c.,  certainly 
not  later  than  toward  2500  b.c.  He  calls 
him  “one  of  the  mightiest  intellects  and  one 
of  the  greatest  men  of  all  time”;  and  he  says 
of  him:  “Accounted  by  his  contemporaries 
a blasphemer,  atheist,  and  firebrand  worthy 
of  death;  regarded  even  by  his  own  adherents, 
after  some  centuries,  as  the  founder  of  magic, 
by  others  as  a sorcerer  and  deceiver,  he  was, 
nevertheless,  recognized  already  by  Hip- 
pocrates as  a great  spiritual  hero,  and 
esteemed  the  earhest  sage  of  a primeval  epoch 
— reaching  back  to  5000  years  before  their 
date — by  Eudoxus,  Plato,  and  Aristotle.” 

The  name  of  this  great  reformer  is  always 
spelled  in  the  Zendavesta  as  Zarathustra, 
with  which  is  often  coupled  Spitama;  this, 
Haug  says,  was  the  family  name,  while  the 
former  was  his  surname,  and  hence  both  he 
and  Bunsen  designate  him  as  Zarathustra 
Spitama.  The  Greeks  corrupted  Zarathus- 
tra into  Zarastrades  and  Zoroastres,  and  the 
Romans  into  Zoroaster,  by  which  name  he 
has  always,  until  recently,  been  known  to 


ZOROASTER 


ZURTHOST 


879 


Europeans.  His  home  was  in  Bactria,  an 
ancient  country  of  Asia  between  the  Oxus 
River  on  the  north  and  the  Caucasian  range 
of  mountains  on  the  south,  and  in  the  im- 
mediate vicinity,  therefore,  of  the  primal 
seat  of  the  Aryan  race,  one  of  whose  first 
emigrations,  indeed,  was  into  Bactria. 

The  religion  of  Zoroaster  finds  its  origin 
in  a social,  political,  and  religious  schism 
of  the  Bactrian  Iranians  from  the  primitive 
Aryans.  These  latter  led  a nomadic  and 
pastoral  life  in  their  native  home,  and  con- 
tinued the  same  habits  after  their  emigra- 
tion. But  a portion  of  these  tribes,  whom 
Haug  calls  “the  proper  Iranians,”  becoming 
weary  of  these  wanderings,  after  they  had 
reached  the  highlands  of  Bactria  abandoned 
the  pastoral  and  wandering  life  of  their 
ancestors,  and  directed  their  attention  to 
agriculture.  This  political  secession  was 
soon  followed  by  wars,  principally  of  a preda- 
tory kind,  waged,  for  the  purpose  of  booty, 
by  the  nomadic  Aryans  on  the  agricultural 
settlements  of  the  Iranians,  whose  rich 
fields  were  tempting  objects  to  the  spoiler. 

The  political  estrangement  was  speedily 
and  naturally  followed  by  a religious  one. 
It  was  at  this  time  that  Zoroaster  appeared, 
and,  denouncing  the  nature-worship  of  the 
old  Aryan  faith,  established  his  spiritual 
religion,  in  which,  says  Bunsen,  “the  an- 
tagonisms of  light  and  darkness,  of  sun- 
shine and  storm,  become  transformed  into 
antagonisms  of  good  and  evil,  of  powers 
exerting  a beneficent  or  corrupting  influence 
on  the  mind.” 

The  doctrine  of  pure  Zoroastrianism  was 
monotheistic.  The  Supreme  Being  was  called 
Ahuramazda,  and  Haug  says  that  Zoroaster’s 
conception  of  him  was  perfectly  identical 
with  the  Jewish  notion  of  Jehovah.  He  is 
called  “ the  Creator  of  the  earthly  and  spiritual 
life,  the  Lord  of  the  whole  universe,  at  whose 
hands  are  all  the  creatures.”  He  is  wisdom 
and  intellect;  the  light  itself,  and  the  source 
of  light;  the  rewarder  of  the  virtuous  and  the 
punisher  of  the  wicked. 

The  dualistic  doctrine  of  Ormuzd  and 
Ahrimanes,  which  has  falsely  been  attrib- 
uted to  Zoroaster,  was  in  reality  the  develop- 
ment of  a later  corruption  of  the  Zoroasteric 
teaching.  But  the  great  reformer  sought 
to  solve  the  puzzling  question  of  the  origin 
of  evil  in  the  world,  by  supposing  that  there 
existed  in  Ahuramazda  two  spirits,  inherent 
in  his  nature,  the  one  positive  and  the  other 
negative.  All  that  was  good  was  real, 
existent;  while  the  absence  of  that  reality 
was  a non-existence  or  evil.  Evil  was  the 
absence  of  good  as  darkness  was  the  absence 
of  light. 

Zoroaster  taught  the  idea  of  a future  life 


and  the  immortality  of  the  soul.  The  doc- 
trine of  the  resurrection  is  one  of  the  prin- 
cipal dogmas  of  the  Zeiidavesta.  He  also 
clearly  inculcated  the  belief  of  a heaven  and 
a hell.  I'he  former  was  called  the  house  of 
hymns,  because  the  angels  were  supposed 
to  sing  hymns  there;  the  latter  the  house  of 
destruction,  and  to  it  were  relentlessly  con- 
signed the  poets  and  priests  of  the  old  Aryan 
religion. 

The  doctrine  of  sacred  names,  so  familiar 
to  the  Hebrews,  was  also  taught  by  Zoroaster. 
In  one  of  the  Yaslits,  a portion  of  the  Zend- 
a vesta,  Ahuramazda  tells  Zarathustra  that 
the  utterance  of  one  of  his  sacred  names, 
of  which  he  enumerates  twenty,  is  the  best 
protection  from  evil.  Of  these  names,  one 
is  ahmi,  “I  am,”  and  another,  ahmi  yat  ahmi, 
“I  am  who  I am.”  The  reader  will  be 
reminded  here  of  the  holy  name  in  Exodus, 
Ehyeh  asher  Ehyeh,  or  “I  am  that  I am.” 

The  doctrine  of  Zoroaster  was  not  for- 
ever confined  to  Bactria,  but  passed  over 
into  other  countries;  nor  in  the  transmis- 
sion did  it  fail  to  suffer  some  corruption. 
From  its  original  seat  it  spread  into  Media, 
and  under  the  name  of  Magism,  or  the  doc- 
trine of  the  Magavas,  i.  e.,  the  mighty  ones, 
was  incorporated  at  Babylon  with  the  Chal- 
dean philosophy,  whence  we  find  its  traces 
in  the  Rabbinism  and  the  Kabbalism  of  the 
Hebrews.  It  was  carried,  too,  into  Persia, 
where  it  has  been  developed  into  the  modern 
and  still  existing  sect  of  the  Parsees,  of 
whom  we  now  find  two  divisions,  the  con- 
servatives and  liberals;  the  former  culti- 
vating the  whole  modified  doctrine  of  Zoro- 
aster, and  the  latter  retaining  much  of  the 
doctrine,  but  rejecting  to  a very  great  extent 
the  ceremonial  ritual. 

Zschokke,  J.  H.  D.  One  of  the  most 
eminent  Masons  and  German  authors  known 
to  this  century.  Born  at  Magdeburg,  1771, 
died  1848. 

Zuni  Indians.  A tribe  inhabiting  New 
Mexico,  U.  S.,  whose  mystic  services  have 
attracted  the  attention  of  Masonic  scholars 
in  consequence  of  their  similarity  to  those 
in  vogue  by  the  Masonic  Fraternity.  These 
Indians  have  a formal  religious  initiation, 
in  which  the  suppliant  kneels  at  the  altar 
to  take  Ins  vows,  after  being  received  upon  the 
point  of  an  instrument  of  torture  to  the  flesh. 
Among  their  forms  and  ceremonies  are  facing 
the  east,  circurnambulation,  tests  of  en- 
durance, and  being  peculiarly  clothed.  In- 
cense is  burned,  and  the  sun  worshiped  at 
its  rising. 

Zurthost.  The  name  given  by  the  modern 
Parsees  to  Zarathustra  or  Zoroaster.  They 
call  him  their  prophet,  and  their  religious 
sect  the  Zarthosti  community. 


PRONOUNCING  DICTIONARY 

FOR  USE  BY  THE 

MASONIC  FRATERNITY, 

Containing  over  Fourteen  Hundred  Words  liable  to  Mispronunciation 
The  Form  of  Instruction  for  Pronunciation  is  the  same  Defined 
in  the  American  Dictionary,  by  Noah  Webster,  LL.D. 

BY  CHARLES  T.  McCLENACHAN. 


KEY  TO  THE  PRONUNCIATION. 


VOWELS,  REGULAR  LONG  AND  SHORT  SOUNDS. 


A,  S;  (long),  as  in  Ahy  Fate. 

X,  S.  (short),  as  in  Xddj  FdL 

A,  U (Italian),  as  in  Army  Father ^ Far. 

jS,  e (long),  as  in  Evey  Mete. 

]fe,  6 (short),  as  in  X/ndy  MSt. 
f , I (long),  as  in  Ice,  Fine. 


O,  d (long),  as  in  Old,  Note, 

6 (short),  as  in  T)dd,  NUt. 

U,  u (long),  as  in  Use,  Hume, 
tj”,  ii  (short),  as  in  t}s,  HUm. 

Y,  y (long),  as  in  My,  Fly. 

Y,  y (short),  as  in  C^st,  Nymph, 


S,  I (short),  as  in  111,  Fin, 

The  above  simple  process  is  adopted,  omitting  instruction  relating  to  diphthongs  or 
tripthongs,  occasional  sounds,  or  references  to  consonants. 

Accent. — The  principal  accent  is  denoted  by  a heavy  mark ; the  secondary,  by  a 
lighter  mark,  as  in  Ab'ra-ca~dab^ra.  In  the  division  of  words  into  syllables,  these  marks 
also  supply  the  place  of  the  hyphen. 


WORDS  OP 

DOUBTFUL  PRONUNCIATION. 

PROPER 

MASONIC  PRONUNCIATION. 

NOTATIONS. 

Ab 

lb 

Heb.  Father;  11th  Hebraic  month. 

Abaciscus 

I'ba-cis^ciis 

Flooring  blocks. 

Abacus  

Ib'a-chs 

A drawing-board — a tray. 

Abaddon  

A-bad'don 

The  destroyer,  or  angel  of  darkness. 

Abazar 

I'ba-zar 

Master  of  Ceremonies  of  6th  Degree. 

Abchal 

Ib'chal 

Abda 

Ib'da 

Father  of  Adoniram. 

Abdamon  

Ib'da'mSn 

To  serve. 

Abdiel 

Ib'dlel 

Servant  of  God. 

Abditorium 

Ib'di-to'ri-iim  . . . 

A secret  place  for  deposit  of  records. 

Abelites 

A'bel-ites 

A secret  order  of  the  18th  century. 

Abib 

Ib'lb 

Seventh  Jewish  month. 

880 


PRONOUNCING  DICTIONARY. 


881 


WORDS  OF 

PROPER 

NOTATIONS. 

DOUBTFUL  PRONUNCIATION. 

MASONIC  PRONUNCIATION. 

Abibala 

Ab'i-ba-ia 

Derived  from  Hebrew AbiandBalah. 

Ablbalk 

Ab'i-baik 

Chief  of  the  three  assassins. 

Ablf 

Ab-If' 

Literally,  his  father. 

Abihael 

A-bi'ha-Sl 

Father  of  Strength. 

Abihu 

Ab'i-hti 

A son  of  Aaron.  [man. 

Abiram 

Ab-i'ram 

Abiram  Akisop,  traitorous  crafts- 

Ablution 

Ab-lil''8him 

Washing,  baptizing. 

Abrac 

Ab-rac' 

Acquiring  the  science  of  Abrac. 

Abracadabra 

Ab'ra-ca-dab^rS,  . . . 

A term  of  incantation. 

Abraxas 

A-brftx'as 

A symbol  of  the  year. 

Acacia 

A-c&'ci-a 

Symbolic  of  the  soul’s  immortality. 

Acanthus 

A-can'thus 

A part  of  the  Corinthian  capital. 

Accessory 

Ak-ses^sorl 

Private  companionship. 

Accolade 

Ac'co-lade^ 

The  welcome  into  knighthood. 

Aceldama 

A-cGl'da-ma 

Field  of  blood. 

Achad  

A-chad 

A-kad. 

Acharon  Schllton  . . . 

A'cha-r6n  Schil-t6n  . 

A'ka-r6n  Schil-ton. 

Achias 

A-chl'as 

A-k5-as. 

Achlshar 

Ac-hl'shar 

One  over  the  household  of  Solomon. 

Achmetha 

Ach'mg-tha 

Name  of  a Hebrew  city. 

Achtariel 

Ach-ta'rl-el 

Kabbalistic  name  of  God. 

Acolyte 

Ak'5-llte 

Candle  bearer.  Church  servant. 

Acousmatlcl 

A'coQs-raa-tl^cl  . . . 

A-coos^ma-te'c5. 

Adah 

A'da 

Jephtha’s  daughter. 

Adar 

A'dar 

The  twelfth  Jewish  month. 

Adarel 

A'da-rel 

Angel  of  fire. 

Adept  

A-dept' 

An  expert. 

Adeptus  Coronatus  . . 

Ad-ept'us  C5r5-na'tus 

Seventh  Degree  of  the  Swedish  Rite. 

Adhere 

Ad-hSre' 

Cling  to. 

Adjudicate  ...... 

Ad-ju'di-kate  .... 

To  determine. 

Admah 

Ad'ma 

A Hebrew  city. 

Ad  Majorum 

Dei  Gloriam  .... 

( Ad  ma-jS-mm  1 
\ da-5  gl&-ri-am  J 

To  the  greater  glory  of  God. 

Adonal 

A'ds-na'i 

A-d6-nah'e.  The  Lord. 

Adonhiram 

Ad'on-hi'ram  .... 

Signifying  the  master  who  is  exalted. 

Adonlram 

Ad'6-ni'ram  .... 

Son  of  Abda. 

Adonis 

Ad-6'nJ8 

Son  of  Myrrha  and  Cinyras. 

Adult 

A-dult' 

Of  full  age. 

Ad  Titam 

Adve-tam 

For  life. 

Adytum 

Ad'y-tmn 

A retired  part  of  the  ancient  temples. 

ii:neid 

iE-nS'id 

A creation  of  Virgil. 

iEon 

^-6n 

E'on.  Age  or  dmation  of  anything. 

Affiliate 

Af-fil'e-ate 

An  adopted  one. 

Agapse 

Ag'a-pse 

Ag'a-pe.  Love  feasts. 

Agate 

Ag'it  

The  eighth  stone  in  the  breastplate. 

Agathopades 

A'ga-thS-pa'des  . . . 

Ecclesiastical  Order  of  1 6th  century. 

Age 

Aje 

Of  a given  number  of  years. 

Agenda  

A-jSn'da 

Order  of  business.  Book  of  precepts. 

Agla 

Ag'ia 

One  of  the  Kabbahstic  names  of  God. 

Agnus  Dei 

Ag'nusDe'i  .... 

Ag^niis  Da'e.  Lamb  of  God. 

67 


882 


PRONOUNCING  DICTIONARY 


WORDS  OF 

DOUBTFUL  PRONUNCIATION. 

PROPER 

MASONIC  PRONUNCIATION. 

NOTATIONS. 

Ahad 

A'had 

A name  of  God. 

Ahabath  Olam  .... 

A'ha-bath  O'lam  . . 

Eternal  love. 

Ahashuerus 

A-has'-u-e^rus  .... 

Name  of  a Persian  king. 

Ahel 

A'hel 

A curtain  of  the  Tabernacle. 

Ahlah 

A-hi'ah  

A-he'a.  One  of  the  scribes  of  Solo- 

Ahilud 

A-hll'ud 

The  father  of  Josaphat.  [mon. 

Ahiman  Rezon  .... 

A-hi'man  Re-z6n'  . . 

The  will  of  selected  brethren. 

Ahinadab  

A-hIn'a-dab 

The  son  of  Jetdo. 

Ahisamach 

A-hls'a-mak  .... 

The  father  of  Aholiab. 

Ahisar 

A-hi'sa,r 

A-hi'sar. 

Aheshar 

A-lii^shar 

An  officer  over  Solomon’s  house- 

Aholiab 

A-ho'li-ab 

A skilful  artificer.  [hold. 

Ahriman 

Ah'rl-man 

Principle  of  evil  in  Zoroaster  system. 

Aichmalotarch  .... 

Alch-mal^o-tarch . . . 

The  Prince  of  Captivity. 

Aixlachapelie 

Aks'-l3,-sha'pel'  . . . 

A city  of  Germany. 

Akar 

A^kar 

Or  Achar,  a password. 

Akirop 

A-ki'^rop 

One  of  the  ruffians  of  the  Third  De- 

Aiapa 

A-ia-pa 

A symbol  of  manumission.  [gre& 

Alchemy 

Al'-ki-my 

The  science  of  Chemistry. 

Aldebaran 

Al-deb^a-ran 

A star  of  the  first  magnitude. 

Aleppo 

A-16p'po 

A town  in  northern  Syria. 

Alethophile 

A-le'tho-phile  .... 

Lover  of  Truth. 

Alfader 

Al-fa'der 

Chief  God  of  the  Scandinavians. 

AlgabU 

Ai'ga,-bil 

Signifying  The  Builder. 

Allah  

Al  a 

The  God  of  the  Moslem. 

Allegiance 

Al-le'jance 

Fealty. 

Allegory 

Al'l6-go-ry 

A fable,  or  figurative  expression. 

Allelujah 

Al-le-liiVa 

Praise  Jehovah. 

Alleviate 

Al-leVe-ate 

To  relieve. 

Allies  

Al-liz' 

Companions  in  enterprise. 

Allocution 

Al-lo-ku'shun  .... 

The  official  opening  address. 

Almoner 

Al'mo-ner 

Dispenser  of  alms. 

Alms 

Amz 

Charitable  gifts. 

Al-om-Jah 

Al-om-jah 

A name  of  the  Supreme  Being. 

Alpha 

Al'fa 

Greek  letter  A.  [land. 

Alpina 

Al-pi-na 

Name  of  Grand  Lodge  of  Switzer- 

Als 

Alz 

The  All-powerful  God. 

A1  Shaddai 

Al-shadMa-e 

The  second  sanctified  name  of  God. 

Al-Slrat 

Al' Si-rat' 

The  path. 

Alycuber 

Al-e-kti'ber 

Master  of  the  Tribe  of  Manasseh. 

Amal-Sagghi 

Amai-sag'ghi  .... 

Fifth  step  of  Kadosh  ladder. 

Amar-jah 

A'mar-jah 

God  spake. 

Amboth 

Am'both 

A country  in  Syria. 

Amenti  

A-men'-tl 

Place  of  Judgment  of  the  Dead. 

Ameth 

A'meth 

See  Emeth. 

Amethyst 

Am'e-thist 

A stone  in  the  breastplate. 

Amicists 

A 'mi-cists 

Association  of  students  of  Germany. 

Aminidab 

A-min'a-dab 

One  of  the  Cliiefs  of  Israel. 

Amis  Reunis 

Amis  Re'unis  .... 

A'me  Re'u-ne. 

Ammonites 

Am'mon-itz 

Descendants  of  Lot. 

PRONOUNCING  DICTIONARY 


883 


WORDS  OF 

DOUBTFUL  PRONUNCIATION. 

PROPER 

MASONIC  PRONUNCIATION, 

NOTATIONS. 

Amshaspands 

Am-sha,s'pands .... 

Principle  of  good  among  Persians. 

Amulets 

Am''u-lets 

Mystic  gems. 

Amuii 

I'miin 

The  Supreme  God  of  the  Egyptians. 

Anachronism 

An-a^chro-nJsm  . . . 

An  error  in  computing  time. 

Anaklm 

An'a-klm 

Giants. 

Ananias 

An-a-ni'’as 

Sapphira’s  conspirator. 

Ancient 

An'’ shunt 

Indefinite  time. 

Andre 

An'drS 

Christopher  Karl  Andr6. 

Andrea 

An'drgd, ....... 

John  Valentine  Andrea. 

Androgynous 

An-drog'-ynous  . . . 

An-dr6g-e-nous.  Side  degrees. 

Angel 

Ari'jel 

Messenger. 

Angerona 

An'ge-ro-n3, 

A pagan  deity  of  the  Romans. 

Anima  Mundi 

An'i-ma  Miin'di  . . . 

Soul  of  the  World. 

Annihilate 

An-niTxe-late  .... 

Destroy  finally. 

Anno  Deposltionis . . . 

An'no  De'po-sf-tio'nis 

In  the  year  of  the  Deposits. 

Anno  Domini 

An ''no  D6m'ln-i  . . . 

The  year  of  the  Lord. 

Anno  Hebraico  .... 

An'no  He'bra'i-co  . . 

In  the  Hebrew  year. 

Anno  Inventionis  . . . 

An''no  In-ven^she-o-n'ls 

The  year  of  discovery. 

Anno  Lucis 

An'nd  Lu'cis  .... 

In  the  year  of  fight. 

Anno  Mundi 

An'nS  Mun^di  .... 

The  year  of  the  world. 

Anno  Ordinis 

An'no  Or'di-nis  . . . 

In  the  year  of  the  Order. 

Annuaire 

An'nh-S,Ire 

French  annual  record  of  proceedings. 

Ansyreeh 

An'sy-reSh 

A sect  of  northern  Syria. 

Antarctic 

Ant-ark^tic 

Opposite  to  the  northern  circle. 

Antepenult 

An-te-pS-nult^  .... 

The  last  syllable  except  two. 

Antipodeans 

An'tl-po-deAns  . . . 

Les  Antipodiens. 

Antipodes 

An-tip'o-dez  .... 

Opposite  sides  of  the  globe. 

Anubls  or  Anepu  . . . 

An-u-bis  or  An-e-pd  . 

Egyptian  deity.  Son  of  Osiris  and 

Apame 

ApA-me 

Wife  of  King  Darius.  [Nephthys. 

Aphanism 

Aph'an-ism 

Concealing  of  the  body. 

Apharsathchltes  . . . 

A-ph^r'sath-cbltes  . . 

A Persian  tribe. 

Apocalypse 

A p6kA-hp3 

Book  of  Revelation. 

Apollo 

A-pol'o 

A Greek  deity. 

Aporrheta 

A'porr-he^t3, 

Intelligible  to  the  initiated. 

Apostle  

A-p6s'l 

A deputed  agent. 

Apotheosis 

Ap-b-the's-sis  .... 

Deification. 

Apparent 

Ap-par'ent 

Evident. 

Apprentice 

Ap-pren^tis 

The  servitor  of  a mechanic. 

Apron 

A'prun 

Badge  of  a Mason. 

Aquarius 

A-qua'ri-us 

Water-bearer.  Zodiac. 

Arab 

Ar'ab  or  A'rab .... 

Inhabitant  of  Arabia. 

Arabic! 

A'ra-bi'cl 

Pertaining  to  the  Wilderness. 

Aral 

A'r6l 

“Lion  of  God." 

Aranyaka 

A'ran-ya^ka 

An  appendage  to  the  Veda  of  the 

Araunah  

A-rau'nah 

See  Oman.  [Indians. 

Arbroath  

Ar-broath 

Abbey  of  England,  12th  century. 

Arcana 

Ar-ka^na 

Secrets,  mystery. 

Archangel 

Ark-an'jel 

An  angel  of  the  highest  order. 

Archbishop 

Arch-bish'op  .... 

A church  digm’tary. 

Archetype 

Ar'ke-tip 

An  original  model. 

884 


PRONOUNCING  DICTIONARY 


WORDS  OF 

DOUBTFUL  PRONUNCIATION. 

PROPER 

MASONIC  PRONUNCIATION. 

NOTATIONS. 

Archimagus 

Xr'chl-ma'giis  .... 

Chief  Ruler. 

Archipelago 

Ar-kl-pel^a-go  .... 

Group  of  islands. 

Architect 

Ar'ki-tect 

Skilled  in  the  art  of  building. 

Architectonicus .... 

Ar'chi-t6c-ton'l-cu8  . . 

Relating  to  Architecture. 

Archives 

Ar'kivz 

Place  for  records. 

Archiviste 

Ar'chi-viste 

An  officer  in  charge  of  the  archives. 

Arctic 

Ark'tik 

A northern  circle  of  space. 

Arduous  

Ar'du-us 

With  difficulty. 

Area 

A^re-a  

The  given  surface. 

Arelim 

Ar'S-lim 

Literally,  valiant,  heroic. 

Areopagus  

A're-6p'a-gus  .... 

A tribunal. 

Arianism 

A^rl-an-ism 

The  doctrine  of  Arius. 

Arid 

Ar'id 

Exhausted  of  moisture. 

Aries 

A^riez 

The  sign  Ram  in  the  Zodiac. 

Armenbuchse 

Ar'men-buchse.  . . . 

The  poor  box. 

Armistice 

Ar'mis-tis 

Temporary  truce. 

Aroba 

A-r5'ba 

Pledge,  covenant. 

Aroma 

A-ro'ma 

An  agreeable  odor. 

Arrogant 

Ar'’r5-gant 

Overbearing. 

Artaban 

Ar'ta-ban 

A Scribe  in  the  Scottish  Rite. 

Artaxerxes  

Ar'-tag-zerk'-zez . . . 

A Persian  king. 

Artificer 

Ar-tif'i-ser 

Designer  of  buildings. 

Aryan 

A'ry-an 

One  of  three  historical  divisions  of 
religion. 

Asarota  

A'sa-ro'ta 

A variegated  pavement. 

Asher 

Ash'er 

A tribe  of  Israel. 

Ashlar 

Ash'lar 

Stone  as  taken  from  the  quarry. 

Asia 

A'shl-a 

An  Eastern  continent. 

Asnapper  

As-nap'-per 

Aspirant 

As-pir'ant 

One  who  aspires. 

Associate 

As-so'shl-at 

Companion  with. 

Assur 

As'sur 

Assyria. 

Astarte 

As-tar'te 

Female  deity  of  the  Phoenicians. 

Astraea 

As'tra-5a 

The  Grand  Lodge  of  Russia. 

Asylum 

A-si'lum 

Place  of  retreat.  [sembled. 

Atelier 

A'tel-ier 

A workshop  where  workmen  are  as- 

Athenaeum 

Ath-e-ne^iim 

A building  for  philosophic  instruc- 

Atossa 

A-tos'8& 

Daughter  of  Cyrus.  [tion. 

Attacked 

At-takt^ 

Assailed,  assaffited. 

Atthakatha 

At'tha-ka'tha  .... 

Commentary  on  Canonical  books  of 

Attouchement  .... 

A-tou'sh-man  .... 

At-touch'em6nt.  [Buddhism. 

Atys 

At'is 

The  Phrygian  god. 

Audacious 

Aw-da'shus 

Contemning  law. 

Audience 

Au  'dl-ence 

An  assembly  of  hearers. 

Aude,  Vide,  Tace  . . . 

Au-dl,  Vl-de,  Ta-ce  . . 

Hear,  see,  and  be  silent. 

Aufseher 

Aiif's6-her 

Inspector,  overseer. 

Auriel 

Au'ri-el 

Angel  of  Fire. 

Aurim 

Au'rim 

Or  Urim. 

Auserwahlter 

Aiis'er-wahl-ter  . . . 

Chosen,  selected. 

Aum  or  Om 

Aiim.  Om 

God  of  the  Hindus. 

PRONOUNCING  DICTIONARY 


885 


WORDS  OF 

DOUBTFUL  PRONUNCIATION. 

PROPER 

MASONIC  PRONUNCIATION. 

NOTATIONS. 

Aut  Mori 

Aut  Mo'ri 

j-  Either  conquer  or  die. 

AutVlncerc.  . . . . . 

Aut  VKn^c^re  .... 

Avatar  

A'va-tar 

The  descent  of  a Hindu  deity. 

Avis 

I'vis 

Axiom 

Ak'sl-um 

Self-evident  truth. 

Aye 

A 

An  affirmative  vote. 

Aynon  

Ay'nSn 

Agnon,  Ajuon. 

Azariah 

Az-a-re^a, 

Solomon’s  Captain  of  the  Guards. 

Azazel 

A-za'zel 

“Scapegoat,”  the  demon  of  dry 
[places. 

Baal 

Ba'al 

Ba-a'lim.  Master. 

Baana  

Ba-an^a 

Son  of  grief. 

Babylon 

Bab'e-lon 

Gate  of  Bel.  A kingdom. 

Bactylea 

Bac'tyl-e'a 

Baculus 

Ba'cu-Iua 

The  pastoral  staff  carried  by  a bishop. 

Bafomet 

Ba'fo-m6t 

See  Baphomet. 

Bagulkal 

Ba'gQl-k&l 

Guardian  of  the  sacred  ark. 

Baldachin 

Barda-cliin 

A canopy  supported  by  pillars. 

Baldric 

Bal'drik 

A ribbon  worn  from  shoulder  to  hip. 

Balm 

Bam 

A medicinal  gum. 

Balsamo 

Bal-sa'm5 

Joseph  Balsamo.  See  Cagliostro. 

Baluster 

Bal'us-ter 

The  support  of  a stair-rail. 

Banacas  

Ban'a-kaa 

A Captain  of  Guards. 

Baphomet 

Baf'o-met 

An  imaginary  idol  or  symbol. 

Barabbas  

Ba-rab'baa 

A father’s  son.  Son  of  Abba  or 

Barbarous 

Bar^ba-rua 

Not  Bar-baVi-ous.  [Father. 

Barbatl  Fratres  .... 

Bar-ba'tl  Fra'tres  . . 

Bearded  Brothers. 

Bar  Mltzvah 

Bar  Mitz'vah  .... 

Son  of  Commandment. 

Barruel,  Abbe 

Bar'ruel,  AblDfi .... 

Augustin  Barruel. 

Basmotb 

Baa^moth 

Fragrant,  spicy.  [laws. 

Basilica 

Ba-ail^I-ca 

Court-room  for  administration  of 

Bath  Eol 

Bath  K61 

A voice  from  the  Shekinah. 

Bea  Macheh 

Be-a  Mak'-a 

To  be  with  God. 

Beaucenlfer 

Beau-cenl-fer  .... 

To  carry. 

Beauchalne 

Beau-chaine 

Bo-sha'ne. 

Beauseant 

Beau'se-ant 

A war  banner 

Begone 

Be-gon' 

Not  Be-gawn'. 

Bel 

B61 

A contraction  of  Baal. 

Belenus 

B6-le'nua 

The  Baal  of  Scripture. 

Belshazzar 

Bel-ahaz'zar 

King  of  Babylon. 

Belus 

Be'lua 

Corruption  of  Baal.  Lord.  A temple. 

Benac 

Be'nac 

See  Machenac. 

Benal 

Be-na'i 

The  Intelligent  God. 

Bendekar  

Ben'da-kar 

One  of  the  Princes  of  Solomon. 

Benjamin 

Ben^ja-min 

Youngest  son  of  Jacob. 

Benkhurlm 

Ben-ku'rim 

Free  since  birth. 

Benyah  

Ben'yah 

The  son  of  Jah. 

Bereth 

Be-rith 

Alliance. 

Beryl 

B6r'U 

Chrysolite,  topaz. 

Bethlehem 

B6th^le-em 

Literally,  Place  of  food.  Of  Judah. 

886 


PRONOUNCING  DICTIONARY 


WORDS  OF 

DOUBTFUL  PRONUNCIATION. 

PROPER 

MASONIC  PRONUNCIATION. 

NOTATIONS. 

Beyerle 

Bey'er-le 

Francois  Louis  de  Beyerle. 

Beyond  

Be-yond' 

Not  Be-yund'. 

Bezaleel 

Be-zai'e-el 

A builder  of  the  Ark  of  the  Covenant. 

Biennial 

Bi-en'ni-al 

Not  BLen'yal. 

Binah 

Bl'na 

The  mother  of  understanding. 

Blatant 

Bla'tant 

Not  Biat'ant. 

Blessed 

Bless-ed 

Not  Blest. 

Boaz 

Bo%z 

Literally,  fleetness,  strength. 

Bochim 

Bs'chim 

Bo'kim.  The  weepers. 

Boeber 

Bo-e'ber 

Johann  Boeber. 

Boehmen 

Boeh'meii 

Jacob  Boehmen. 

Bonaim 

Bo-na'im 

Bo-nah'im. 

Bone 

Bone' 

Boneh,  a builder. 

Bosonian 

B6-s5^nI-an 

Fourth  Degree  of  African  Architects, 

Bourn 

Bourn 

Bound,  limit. 

Bramin 

Brahmin 

Corruption  of  Brahman. 

Brethren 

Breth'ren 

Not  Breth'er-en. 

Buddha  

Bu'dS, 

A Hindu  god. 

Buh 

Buh 

A corruption  of  the  word  Bel. 

Buhle 

Buhle 

Johann  Gottlieb  Buhle. 

Bui 

Bui 

The  rain-god. 

Buri  or  Bure 

Bu'ri  or  Bil're  .... 

The  first  god  of  Norse  mythology. 

Byblos 

Byb'los 

An  ancient  city  of  Phcenicia. 

Byzantine 

Biz'an-tin 

An  art  from  the  days  of  Constantine. 

Caaba  or  Kaaba  . . . 

ca-a'baor  Ka-a'ba.  . 

Square  building  or  temple  in  Mecca. 

Cabala 

ca-ba'ia, 

Kabbala.  Mystical  philosophy  or 

Cablric 

Ca'bir-ic 

Dry,  sandy.  [theosophy  of  Jews. 

Cable-tow 

Ka'ble-to 

A man’s  reasonable  ability. 

Cabul 

Ca'bul 

A district  containing  twenty  cities. 

Caduceus 

Ca'du'ce-us 

Peace,  power,  wisdom. 

Csementarius 

Ca'e-men-ta^ri-u3  ’ . . 

A builder  of  walls. 

Cagliostro 

Cag'U-os^tro 

A Masonic  charlatan. 

Cahier 

Cah^ier 

Sheets  of  paper  or  parchment 
fastened  together. 

Cairns 

cairns 

Heaps  of  stones  of  a conical  form. 

Calatrava 

cai'a-tra'va 

Military  Order,  instituted  1158. 

Calid 

cai'id 

A sultan  of  Egypt  about  1110. 

Callimachus 

Cal-Um'a-chiis  . ..  . 

Noted  Grecian  artist. 

Calm 

Kam 

Tranquil,  serene. 

Cama 

Ka'ma 

A Hindu  god. 

Canaanite 

Ka'nan-ite 

Descendants  of  Canaan. 

Candelabra 

Kan-del-a'bra  .... 

A branched  candlestick. 

Cantilever 

Can'ti-lSv^er  .... 

A projecting  block  or  bracket. 

Capitular 

Ka-plt^u-lar 

Pertaining  to  a Chapter. 

Capella 

Ka-pel'la 

The  name  of  a star. 

Capricornus 

KSp-ri-korn^us .... 

A Zodiacal  sign,  the  Goat. 

Capuchin  

Ca-pu'chin 

A monk  of  the  Order  of  St.  Francis. 

Caravan 

Kar^a-van 

Not  Kar-a-van'.  Company  of  mer- 

Carbonarism 

Car'bS-nar-ism . . . . 

A secret  society  of  Italy.  [chants, 

PRONOUNCING  DICTIONARY 


887 


WORDS  OF 

DOUBTFUL  PRONUNCIATION. 

PROPER 

MASONIC  PRONUNCIATION. 

NOTATIONS. 

Carbuncle 

Kar'bun-kSl 

A stone  in  the  breastplate. 

Carmel 

Kar^mel 

Literally,  a fruitful  place. 

Caryatides 

CS,r'y-at^i-des  .... 

The  women  of  Caryae. 

Casmaran 

CS,s'ma-n1,n 

The  angel  of  air. 

Catacombs 

Kat'a-k6mbs  .... 

A cave  for  the  burial  of  the  dead. 

Catechumen 

Cat'e-chu'men  .... 

A novice  in  religious  rites.  [tury. 

Cathari 

Cath'ar-i 

Italian  heretical  society,  12th  cen- 

Cement 

Sem'ent  or  Se-ment'  . 

The  noun.  The  bond  of  union. 

Cement 

Se-ment^ 

The  verb.  To  bind  together. 

Cemetery 

Sem'e-ter-I 

A place  of  burial.  [ments. 

Cenephorus 

CSn'e-pho^rus  .... 

Officer  in  charge  of  sacred  imple- 

Centaine 

Cgn'taine 

A mystical  society  of  19th  century. 

Centenary 

Sen'te-na-rl 

Not  Sen-ten'a-rl.  A century. 

Censer 

Sgn'ser 

An  incense  cup  or  vase. 

Cephas  

Se'fas 

A Syrian  name.  Literally,  a stone. 

Ceres 

Se'res 

The  goddess  of  corn. 

Ceridwen 

Ce-ridVen 

The  Isis  of  the  Druids. 

Cerneau 

CSr'neau 

CCr'no. 

Cerulean 

Se-ru'le-an 

The  color  of  the  sky. 

Chaldea 

Chai-de'a 

A country  along  the  Euphrates  and 

Chalice 

Chal'is 

A cup  or  bowl.  [Tigris  rivers. 

Chamber 

Cham^ber 

An  enclosed  place. 

Chaos 

Ka^os 

Not  Ka'us.  A confused  mass. 

Chapeau 

Chap'eau 

Shapo^ 

Chapiters 

Cha,p^e-terz 

The  capital  of  a column. 

Chasidim 

Cha'sid-im 

A sect  in  the  time  of  the  Maccabees. 

Chasm 

Kazm 

Not  Kaz'um.  A void  space. 

Chastanier 

Chas^tan-I'er  .... 

Benedict  Chastanier. 

Chasuble 

Chas'u-ble 

An  outer  dress  in  imitation  of  the 

Chef-d’ceuvre 

Chef-d'oeuvre'  .... 

She-deuNr.  [Roman  toga. 

Cherubim 

Cher'u-bim 

Literally,  those  held  fast. 

Chesed 

Che'sed 

Signifying  mercy. 

Chesvan 

ChesVan 

Name  of  the  second  Jewish  month. 

Cheth 

Cheth 

A city  of  Palestine. 

Chibbelum 

Cliib'be-lum 

A worthy  Mason.  [carpenter. 

Chisel 

Chiz'el 

An  instrument  used  by  a mason  or 

Chivalric 

Shiv-ai'rik 

Pertaining  to  chivalry. 

Chochmah 

Chok^mah 

Heb.,  Wisdom. 

Chrisna 

Krish^na 

The  Hindu  God. 

Chrysolite 

Kris'o-hte 

A stone  in  the  breastplate. 

Clandestine 

Klan-des'tin 

Illegal. 

Cleche 

Kleech 

A cross  charged  with  another  cross. 

Clothed 

Kl5thd 

Invested  with  raiment. 

Coeur  de  Lion 

Kur  de  Li'on  .... 

Surname  of  Richard  I.  of  England. 

Cochleus 

Coch'le-us 

A winding  staircase. 

Coetus 

Co'e-tus 

An  assembly. 

Coexist 

Ko-egz-ist^ 

Living  at  the  same  time. 

Coffin 

Kbf'in 

Not  Kawf'in.  Casket  for  the  dead. 

Cognizant 

Kon'i-zant 

Within  the  knowledge. 

Collation 

Kol-la'shun 

Not  Co-la^shun.  Luncheon. 

888 


PRONOUNCING  DICTIONARY 


WORDS  OF 

DOUBTFUL  PRONUNCIATION. 

PROPER 

MASONIC  PRONUNCIATION. 

NOTATIONS. 

Collocatio 

C61'lo-ca'ti-o  .... 

C6l-lo-ca'sheo. 

Column 

K6l'um 

Not  Kol'yoOm.  A pillar. 

Comment 

Kom'ment 

To  explain,  to  expound. 

Commiserate 

Kom-miz^er-at .... 

Compassion  for,  to  pity. 

Compagnon 

C6m-pan'ion  .... 

A French  term  for  Fellow-Craft. 

Composite 

Kom-p6s'lt 

An  order  of  Architecture. 

Conclave 

KSn'klave 

An  assemblage  of  Templars. 

Condemner 

Kon-dem^ner  .... 

Not  Kon-dem'er.  One  who  censures. 

Condolence 

Kon-do'lence  .... 

Not  Kon'do-lence.  Sympathy. 

Confidant 

Kon-fl-dant' 

Not  Kon'fl-dant.  A bosom  friend. 

Consistory 

Kon-sis^to-ry  .... 

An  assemblage  of  brethren  of  the  R. 

Consummatum .... 

C6n'sum-mS,^tum . . . 

It  is  finished.  [Secret. 

Conspiracy 

Kon-splr'a-sl 

A combination  for  evil  purpose. 

Constans 

KSn'stanz 

Unwavering,  constant. 

Contemplating  .... 

Con'-tem-pla-ting  . . 

Looking  around  carefully  on  all  sides. 

Convocation 

K6nVo-ka'shun  . . . 

An  assemblage  of  Royal  Arch  Ma- 
sons. 

Corde  Gladio  Potens . . 

KSr'da  gl3,'di-o  po'tgnz 

Powerful  in  heart  and  with  the 

Cordon 

KSrMon 

A ribbon  of  honor.  [sword. 

Corinthian 

K6r-in'thi-an  .... 

An  order  in  Architecture. 

Corybantes  

Cftr'y-ban'tes  .... 

Rites  in  honor  of  Atys. 

Costume 

Kos^tum 

A manner  of  dress. 

Cottyto  ....... 

Co-tyt'5 

Mysteries  of.  Rites  of  the  Bona  Dea. 

Coustos 

Cous'tos 

John  Coustos. 

Couverur 

Cotl'vrier 

Ku^vrir. 

Covenant 

Ktiv'e-nant 

An  agreement,  a contract. 

Cowans 

KSw'anz 

Pretenders,  dry  dikers,  intruders. 

Cowls 

Kowls 

The  hood  of  the  mantle. 

Crata  Repoa 

Cra'ta  Re-p6'a  . . . 

An  Egyptian  rite  of  seven  degrees. 

Credence 

Krg'dence 

Not  Krfid'ence.  Reliance  on  evidence. 

Cresset 

Crgs'eet 

Symbol  of  Light  and  Truth,  open 
lamp. 

Crete 

Kr6te 

An  island  in  the  Mediterranean. 

Cromlech 

CrSm'lSch 

A large  stone  resting  on  two  or  more 

Crosier 

Kro^zher 

The  staff  of  the  Prelate.  [stones. 

Crotona 

CrS-to'nS, 

A city  of  Greek  colonists  in  Italy. 

Cryptic 

Krlp'tic 

Pertaining  to  Royal  and  Select  Ma- 

Crux  Ansata 

Crtix-an-sa'ta  .... 

The  cross  with  a handle.  [sonry. 

Cum  Civi 

Kum  SivI 

Arise  and  kneel. 

Cupola 

Ku'p5-la 

Not  Kh'pa-lo.  A surmounting  dome. 

Curetes 

Cu-re'tes 

Priests  of  ancient  Crete. 

Custos  Arcanl 

Ktis'tSs  Ar-ca'ni  . . . 

The  guardian  of  the  treasury. 

Cynocephalus 

Cyn'6-c6ph'a-ltis  . . . 

Figure  of  a man  with  head  of  a dog. 

Cynosure 

Sln'5-sh65r 

The  center  of  attraction. 

Cyrene 

Cy-re'nS 

Ancient  city  of  North  Africa. 

Cyrus 

Si'riis 

A King  of  Persia. 

Dabir 

Da-bSr^ 

Most  sacred. 

Dactyl! 

Dac'ty-li 

Priests  of  Cybele. 

Daduchos 

^Da'du-chOs 

A torch-bearer. 

PRONOUNCING  DICTIONARY 


889 


WORDS  OF 

DOUBTFUL  PRONUNCIATION. 

PROPER 

MASONIC  PRONUNCIATION. 

NOTATIONS. 

Daedalus 

Da0d^a-lus 

A famous  artist  and  mechanician. 

Dais 

Da'is 

A canopy. 

Dambool 

Dam-bool 

Rock  temple  of  Buddhists  of  Ceylon. 

Dao 

Da'6 

From  Daer,  to  shine. 

Darakiel 

Da-ra-klel' 

By  direction  of  God. 

Darius 

Da-ri'us 

A King  of  Persia.  [Moses. 

Dathan 

Da'than 

A Reubenite  who  revolted  against 

Dazard 

Da'zard 

Michel  Frangois  Dazard. 

Decrepit 

De-crep^It 

Wasted  by  age.  [the  sun. 

Deiseil 

D6-is'6il 

Southward,  following  the  course  of 

Delalande 

D6-ia-lan'de 

Joseph  Jer6me  Frangois. 

Delaunay 

DS-lau'nay 

Frangois  H.  Stanislaus  Delaunay. 

Delineated 

De-lin'e-a-ted  .... 

Marked,  described. 

Delta 

Dai'ta 

Fourth  letter  of  Greek  alphabet. 

Demeter 

DS-me'ter 

Greek  name  of  Ceres. 

Demit 

De-mit' 

Release. 

Denderah 

D6n-dS^rah 

A ruined  town  of  Upper  Eg5TDt. 

Depths 

Depths 

Not  Deps  nor  Debths.  Profundity. 

Derogate 

D6r'-o-gate 

Degrade. 

Desaguliers 

D6-sa-gu'liers  .... 

John  Theophilus  Desaguliers. 

Design 

De-sin' 

A prehminary  sketch. 

Dessert 

Dez-zert' 

The  last  course  of  a feast. 

Deuchar  Charters  . . . 

DeU-char'  Charters.  . 

Working  warrants. 

Deus  Meumque  Jus  . . 

Da'us  Me-tim'que  Jus 

God  and  my  right. 

Devoir 

Dg'voir 

De'voa. 

Dew 

Da 

Atmospheric  moisture. 

Dieseal 

Dl-es-e'al 

A Druidic  term. 

Dieu  et  mon  Droit  . . 

Dieu  at  m6n  Droit  . . 

Dieu  & mon  droa. 

Dleu  le  Veut 

Dieu  IS  Veat  .... 

Dlea  16  Veu-t. 

Different 

Dif'fer-ent 

Not  Dif'rent.  Distinct,  separate. 

Dionysian 

Dl'o-nys'lan 

Celebrations  by  which  the  years 
were  numbered. 

Dionysus 

IM'o-nys'us 

Greek  name  of  Bacchus. 

Diploma 

Dl-plo'ma 

Not  Di-plo-ma.  A sealed  writing. 

Dislodge 

Dis-I6dge' 

To  drive  from  a place  of  rest. 

Disloyal 

Dis-loy'al 

Faithless. 

Dissolve 

Diz-zolv' 

Separation  into  component  parts. 

District 

Dis'trikt 

A portion  of  territory. 

Diu 

Dl'u 

The  “ Shining  Light  of  Heaven.” 

Divest 

Dl-vest' 

Deprive  of,  remove. 

Divulge 

Dl-vulj' 

To  make  publicly  known. 

Domino  Deus  Heus  . . 

Dom'i-nS  Da'us  Ma'us 

0 Lord,  my  God. 

Domitian 

Do-mish'i-an  .... 

A Roman  Emperor. 

Donats 

Do'nats 

Wearers  of  the  demi-cross. 

Doric 

DSr'ik 

An  order  in  Architecture. 

Doth 

Duth 

Not  Doth.  Third  person  of  do. 

Drachma 

Drak'ma 

A coin,  a weight. 

Draeseke 

Dra'e-sSke 

Johann  Heinrich  Bernhardt  Drieseke. 

Druid 

Droo'id 

A Celtic  priest. 

Druses 

DrQ'ses 

A sect  of  religionists  in  Syria. 

890  PRONOUNCING  DICTIONARY 


WORDS  OF 

DOUBTFUL  PRONUNCIATION. 

PROPER 

MASONIC  PRONUNCIATION. 

NOTATIONS. 

Duad 

Dti'ad 

Number  two  in  Pythagorean  system. 

Due  Guard 

Du'  Gard 

Mode  of  recognition. 

Dupaty 

Du'pH-ty 

Louis  Emanuel  Charles  M.  Dupaty. 

Dyaus 

Dy'aus 

Sanskrit  for  sky.  Bright,  exalted. 

Dyena  Sore 

Dy  'e-na  So-r4  .... 

A Masonic  romance  by  Van  Meyern. 

Eastward 

East 'ward 

Not  East'ard.  Direction  of  the  East. 

Ebal 

fi'bai 

Literally,  bare.  Son  of  Shobal. 

Eban  Bohan 

E'ban  Bs'han  .... 

A witness  stone  set  up  by  Bohan. 

Eblis 

Eb'Hs 

Arabic  for  Prince  of  Apostate  Angels. 

Ecbatana 

fic-bat'a-ua 

Capital  of  Media. 

A'cos-sais. 

Ecossais 

E'c6s-sais 

Eeossism 

Edicts  ........ 

fi'cbs-sism 

E'dikts 

Decrees  by  an  authority. 

Eheyeh 

E-ha'y^h 

1 am  that  I am. 

Elai  beni  almanah . . . 

E'la-I  ben-i  al-ma'nah 

Third  Degree  A.  A.  Scottish  Rite. 

Elchanan 

El-chan'an 

Al-kana'n. 

Eleazar 

fil-e-a'zar 

Son  of  Aaron. 

Electa 

E-16k'ta 

An  eminent  woman  of  Judea. 

Eleemosynary 

El-e-moz'l-na-ri  . . . 

Relating  to  charity. 

Eleham 

fil'6-ham 

See  Elchanan. 

Elephanta 

El-e-phan'ta 

Ancient  temple  in  GuK  of  Bombay. 

Eleusinian 

£'leu-sln'i-an  .... 

Mysteries  of  ancient  Athenian  relig- 

Eleusis 

E-lu'sis 

An  ancient  Grecian  city.  [ion. 

Eliasaph 

E-li'a-saf 

A Levite. 

Elihoreph 

El'i-ho'reph 

One  of  Solomon’s  secretaries. 

Eiohim 

El-o'Wm 

The  Creator. 

ElShaddai 

ElShad'da-e  .... 

The  second  name  of  God  in  the  Bible. 

Elu 

£l'u 

See  Elus. 

Elul  . . 

El'ul 

Twelfth  civil  month  of  Jewish  year. 

Elus 

El'us 

Elected. 

Elysium 

E-lizh'l-um 

A place  of  happiness. 

Emeritus 

E-m6r'I-ttis 

One  who  has  served  out  his  time. 

Emeth  ........ 

E'mSth 

Integrity,  fidelity,  firmness. 

Emir 

A'mlr 

An  Arabic  counselor. 

Emounah 

fi-mou'nah 

Fidelity,  truth. 

Empyrean 

Em-pl're-an 

The  highest  Heaven. 

Emunah 

fi-mtl'nah 

Fidelity  to  one’s  promises. 

Encyclical 

En-cy'cli-cal 

Circular,  sent  to  many  places  and 

En  famine 

Ell  fa-mlUe' 

En  fa-meel.  [persons. 

Enochian 

E-no'chi-an 

E-no'kee-an,  relating  to  Enoch. 

En  Soph 

Ephod  

fin'  S6ph 

£'ph6d 

Sacred  vestment  of  the  high  priest. 

Eons 

E'6ns 

Divine  spirits  in  intermediate  state. 

Eostre 

E-os'tre 

Easter. 

Ephesus 

Ef'e-sus 

An  ancient  city  of  Asia. 

Ephraim 

E'fra-im 

A tribe  of  Israel. 

Epistle  . 

E-pis'l 

A letter,  a missive. 

Epitome 

E-pIt'o-me 

A summary. 

PRONOUNCING  DICTIONARY 


891 


WORDS  OF 

DOUBTFUL  PRONUNCIATION, 

PROPER 

MASONIC  PRONUNCIATION. 

NOTATIONS. 

Epopt  

E'pSpt 

An  eye-witness. 

Eques 

fi^ques 

Signifying  knight. 

Equitas 

£k'wl-tas 

Equity. 

Eranoi 

E'ra-n6'l 

Friendly  societies  among  the  Greeks. 

Erica 

E-ri'ca 

A sacred  plant  amongtheEgyptians. 

Erosch  

A-rosh' 

The  Celestial  Raven. 

Errand 

fir'rand 

A commission. 

Erratum 

Er-ra'tum 

An  error  in  v/riting. 

Esar  Haddon 

E-sar  HadMon  . . . 

A king  of  Assyria. 

Esoteric 

Es''o-t6r''ic 

That  which  is  taught  to  a select  few. 

Esperance 

Es^pg-rance 

Es'pe-ranse. 

Esquire 

Es-kwlr'  

An  armor-bearer. 

Esrim 

Ez'rim 

The  Hebrew  number  twenty. 

Essenes  

Es's6n-es 

Es'sen-ees.  A Jewish  sect. 

Esther 

Es'ter 

Wife  of  King  Ahasuerus. 

Ethanim  or  Tishrl . . . 

Eth'a-nlm 

The  seventh  Hebrew  month. 

Eumolpus 

Eu-mol'pus 

A king  of  Eleusis. 

Eunuch 

Eu'niich 

Prohibited  candidates. 

Eureka 

U-re'ka 

I have  found  it. 

European 

U-ro-pe''an 

Relating  to  Europe. 

Evates 

E-va'tes 

2d  Degree  in  the  Druidical  system. 

Eveilles,  Secte  des  . . . 

E-v6il-16s,  S6ct-e  d6s  . 

E-va-ea.  Bright,  enlightened. 

Evergeten  Bundder  . . 

E'v6r-ge'ten  BQnd'dgr 

Secret  ord  er  similar  to  the  Illuminati, 

Evora 

E-v6-ra 

Knights  of.  A military  order. 

Eialt 

Egz-awlt 

To  elevate. 

Examine 

Egz-am'in 

To  scrutinize. 

Example 

Egz-am'pl 

To  be  imitated. 

Excalibar 

Ex-cal'i-bar 

King  Arthur’s  famous  sword. 

Excellent 

Eks-sel-lent 

Admirable. 

Executive 

Egz-ek'il-tiv  .... 

An  executor  of  the  laws. 

Exempt 

Egz-emt' 

Not  subject. 

Exist 

Egz-ist^ 

The  state  of  being. 

Exordium 

Egz-or'dl-um  .... 

The  introduction. 

Exoteric 

Ex'o-tgr^ic 

Public,  not  secret. 

Expert  . . • 

Eks^pert 

An  experienced  person. 

Expiration 

Eks-pl-ra'shun  .... 

A breathing  out. 

Extempore 

Eks-tem'po-re  .... 

Without  previous  study. 

Ezekiel 

E-ze'ki-el 

A Hebrew  prophet. 

Ezel 

E'zai 

Division,  separation. 

Familien  Logen  .... 

Fa-mil^I-en  Logen  . . 

A family  lodge,  private. 

Fanor 

Fan'or 

Name  given  to  the  Syrian  Mason. 

Fasces 

Fas'ces 

Speeches  or  records  done  up  in  a roll. 

Fealty 

Fe'al-ty 

Loyalty. 

February  

Feb^roo-a-ri 

Second  month  in  the  Calendar. 

Feix-Feax 

Fe-ix'-Fe-ax^  .... 

Signifying  School  of  Thought. 

Fendeurs 

Fan-deurs 

Fan-deur. 

Fervency 

Ftlr'ven-cy 

Devotion. 

Feuillants 

Feu-fl-iants 

Feu-ian-ts. 

FlatLm? 

Fe'at  Lux  .,....] 

Let  there  be  light, 

892 


PRONOUNCING  DICTIONARY 


WORDS  OF 

DOUBTFUL  PRONUNCIATION. 

PROPER 

MASONIC  PRONUNCIATION. 

NOTATIONS. 

Fiat  Justltia 

Fs'at  Jiis-tl-shl-a  1 

Let  justice  be  done  though  the  heav- 

Ruat Ccelum  . . . 

rG'at  se-lGm  / 

ens  fall. 

Fidelity 

Fi-del'i-tl 

Faithfulness. 

Fides 

Fi'des 

A Roman  goddess.  Faith. 

Fiducial 

Fi-du'ci-al 

Confiding  trust. 

FiUet 

Fll'let 

Head-band. 

Finance 

Fl-nance' 

Revenue  of  a person  or  state. 

Forehead 

F6r'ed 

The  front  of  the  skull. 

Forest 

FSr'est 

Not  For'ist.  A large  tract  of  wood. 

Frankincense 

Fraiik'in-s6nse  .... 

An  odorous  resin. 

Frater  

Fra'ter 

Latin  for  Brother. 

Freimaurer 

Frei-maur'gr  .... 

Fri-mou^rer.  A builder  of  walls. 

Freres  Pontives  .... 

Fr6res  P6n-tives  . . . 

Frares  P6n-tives. 

Friendship 

Frend'ship 

Personal  attachment,  [and  cornice. 

Frieze 

Freez 

The  entablature,  between  architrave 

Fylfot 

Fyl'f6t 

An  ancient  symbol. 

Gabaon 

Ga'ba-6n 

A high  place. 

Gabor  

G&'bor 

Strong. 

Gabriel 

Ga'bri-el 

An  anchangel. 

Gaedlcke 

Gaed^icke 

Johann  Christian  Gadicke. 

Galahad 

Ga'ia-had 

A corruption  of  Gilead. 

G.  A.  O.  T.  U 

G.  A.  0.  T.  U 

Great  Architect  of  the  Universe. 

Gareb 

Ga^reb 

A Hebrew  engraver.  [mund. 

Garimout 

Gar'i-m6ut 

Corruption  of  Garimond  or  Gari- 

Garinus 

Ga'rl-nus 

A standard-bearer.  [prentice. 

Gavel 

Gav'el 

A working  tool  of  an  Entered  Ap- 

Gebal 

Ge'bai 

A city  of  Phoenicia.  Border,  hOly. 

Gedallah 

Gg-dal'iah 

Son  of  Pashur. 

Gemara 

Ge-ma'ra 

See  Talmud. 

Generalissimo 

Gen-gr-al-Is^si-mo  . . 

Second  officer  in  command  of  K.  T. 

Geometry 

Je-om'e-tre 

A science  of  magnitudes. 

Gethsemane 

Geth-sem'a-n6  .... 

A garden  near  Jerusalem. 

Gershon 

Giir'shon 

A son  of  Levi. 

Ghemoul 

Ge'mul 

A step  of  the  Kadosh  ladder. 

Ghemoul  Blnah  The- 

Ghe'moul  Bl'nah  The- 

Prudence  in  the  midst  of  vicissi- 

bounah  

bou^nah 

tude. 

Gibeah 

Gib'e-ah 

Literally,  height. 

GibUm 

Gib'lim 

Stonesquarer. 

Gilead 

Gll^e-ad 

The  Syrian  mountains.  [edge. 

Gnostics 

Gn6s'tic3 

NSs'tiks.  Superior  or  celestialknowl- 

God 

God 

Not  Gawd. 

Godfrey  de  St.  Aide- 

God'fry  de  San  Aide- 

One  of  the  founders  of  ancient 

mar  

mar  

Knights  Templarism. 

Goethe 

Goe'the 

John  Wolfgang  von  Goethe. 

Goetia 

Go-e'tia 

Go-e^sha. 

Golgotha 

Gol'go-tba 

Name  given  to  Calvary  by  the  Jews. 

Gomel 

Gomel 

Reward. 

Gormogons 

G6r'm5-gons  .... 

A society  opposing  Freemasonry. 

Gomorrah 

Gom-6r'ra 

Name  of  a Hebrew  city. 

PRONOUNCING  DICTIONARY 


893 


WORDS  OF 

DOUBTFUL  PRONUNCIATION. 

PROPER 

MASONIC  PRONUNCIATION. 

NOTATIONS. 

Gonfalon 

G6n'fal-6n' 

Ecclesiastical  banner. 

Gordian 

Gor'dI-an 

Not  Gord'yan. 

Gorgeous 

Gor^jus 

Magnificent. 

Gothic 

GSth'ic 

A style  of  Architectm*e. 

Gravelot 

Grav'S-lot 

One  of  the  three  ruffians. 

Gugomos 

Gti'g6-m58 

Baron  von  Gugomos. 

Guibs 

Gibz 

A ruffian  in  the  Scottish  Rite. 

Gulllemain 

Guil'l6-main 

Ge'ye-main. 

Guttural 

Giit'ttir-al 

Pertaining  to  the  throat. 

Gymnosophists  .... 

Gym-nbs's-phists  . . 

Signifying  “naked  sages.” 

Habakkuk  

Hab'ak-kiik 

Love’s  embrace.  A Jewish  prophet. 

Habln 

Hab'in 

Initiate  of  4th  Degree,  Mod.  Fr.  R. 

Habramah 

Hab'ra-mah 

Used  only  in  France.  [med. 

Hadeases 

Ha-dees'6s 

Traditions  handed  down  by  Moham- 

Hafedha 

Haf'6d-ha 

Second  of  four  gods  of  Arab  tribe 

Hagga! 

Hag'ga-i 

A Hebrew  prophet.  [of  Ad. 

Hah 

Hah' 

Hebrew  definite  article  “the.” 

Hall 

Hail 

Whence  do  you  hail? 

Hale 

Hale' 

To  hide. 

Hallelujah 

Hal-le-lu'ya 

Praise  ye  Jehovah. 

Hamaliel 

Ham-a'U-el 

The  angel  of  Venus. 

Haphtziel 

Hapht'zl-el 

H^-zi-el. 

Harnouester 

Harn-ouest-er  .... 

Harn-west-er. 

Harodlm 

Har'o-dim 

Princes  in  Masonry. 

Haruspices 

Ha'riis-pl'ces  .... 

Implying  a soothsayer  or  aruspice. 

Haupt-Hutte 

Haupt-Hutte  .... 

Hout-hute. 

Hautes  Grades  .... 

Hautes  Grades  . . . 

Ho-gra-d. 

Heal 

Heal' 

To  make  legal. 

Heaven 

H6v'n 

The  abode  of  bliss. 

Hecatomb 

H6c'a-tum 

A sacrifice  of  a hundred  oxen. 

Heptagon 

HSp'ta-gSn 

A plane  figure  of  seven  equal  sides. 

Hermaimes 

Hgr-maimes  .... 

A corruption  of  Hermes. 

Hermandad 

HSr-man-dad  .... 

“Spanish  Brotherhood.” 

Hermes 

H6r'mez 

The  Greek  God,  Mercury. 

Herodoln 

H6r'o-d6in 

Mythical  mountain  in  Scotland. 

Hesed 

He'sgd 

Literally,  kindness. 

Hibbut-Hakkeber  . . . 

Hlb'btlt  Hak'k&-ber  . 

Beating  of  the  sepulcher. 

Hleronymites 

Hi'e-r6n'y-mltes  . . . 

Hermit  Order  of  the  14th  century. 

Hierophylax 

Hi'e-ro-phy'lax  . . . 

Guardian  of  the  holy  vessels  and 

Hindu  

Hln'du 

A native  of  Hindustan,  [vestments. 

Hiram  Abba 

Hi'ram  Ab'ba  .... 

Not  Abi.  Hiram  the  Master,  Father. 

Hiram-Abif 

Hiram-ab-If ' 

A widow’s  son  of  the  tribe  of  Naph- 

Ho  La  Tal 

Ho  la  ta-e 

He  has  suffered.  [tali. 

Homage 

H6m'aj 

Reverential  worship. 

Hor 

H6r 

The  mountain  on  which  Aaron  died 

Horeb 

Ho'rgb 

The  Mount  Sinai  range.  [earth. 

Horizon 

Ho-ri'zun 

Not  Hor'i-zQn.  Visible  boundary  of 

Hoschea 

H6s-che-a 

A corruption  of  the  word  huzza. 

Hospitalers 

H6s'pl-tal-erz  .... 

Abranchof  theTemplar  Knighthood. 

894 


PRONOUNCING  DICTIONARY 


WORDS  OF 

PROPER 

NOTATIONS. 

DOUBTFUL  PRONUNCIATION. 

MASONIC  PRONUNCIATION. 

Humble 

Hiim'bl 

Lowly  of  mind. 

Huzza 

Hiiz-zS,' 

Acclamation.  [triangle. 

Hypotenuse 

Hi-pot^e-nQs 

The  longest  side  of  a right  angle 

Hystaspes 

His-ta,s^pez 

Father  of  the  Persian  King,  Darius. 

Hyssop 

Hls^up 

A species  of  caper. 

latric 

I-atTic 

Searchers  after  universal  medicine. 

I-Colm-KlU 

Ic'61m-KiU' 

Ik'6m-kil'. 

Iconoclasts 

I-cQn^6-clasts  .... 

Image-breakers. 

Iconology 

Fcon-Sro-gy  .... 

Teaching  the  doctrine  of  images. 

lesus  Hominum  . . . 

Ya  sus  Horn  e-niim  1 

Jesus,  savior  of  men. 

Salvator 

Sal-va'tor  • • • J 

lesus  Nazerenus  . . . 
Rex  Judseorum  . . . 

Ya^sus  Na-za-ra-ntls  I 
R6x  ju-d5-o-riim  j 

Jesus  of  Nazareth,  King  of  the  Jews. 

Ih-Ho 

Ih-ho 

See  Ho-hi. 

Ijar 

I-jiir 

Eighth  month  of  the  Hebrew  year. 

Illuminati 

Il-lu'mi-na'ti  .... 

Immaculate. 

Immanuel 

Im-man^-u-el  .... 

God  with  us. 

Imaum  

Im'’aum 

Im'bm. 

Immortality 

Im-mor-tal^i-tl  . . . 

Unending  existence. 

Impious 

Im'pl-us 

Profane,  wicked. 

Impostor 

Im-p6s'tor 

Not  Im-paw'stor.  A deceiver. 

Incomparable  .... 

In-k6m'pa-ra-bl  . . . 

Transcendent,  peerless. 

Indian 

In'dI-an 

Pertaining  to  the  Indies. 

Ineffable 

In-6f'fa-bl 

Unutterable. 

Inexplicable 

In-eks^pH-ka-bl  . . . 

Without  explanation. 

In  Hoc  Signo  Vinces  . 

In  H6k  SigYs  VIn'sez 

By  this  sign  thou  shalt  conquer. 

Initiate 

Ind'sh6-at 

Performing  the  first  rite. 

Inquiry 

In-kwi'rl 

Search  for  information. 

Institute 

In'sti-tat 

Erect,  establish. 

Interesting 

In'ter-6st-ing  .... 

Engaging  the  attention  or  curiosity. 

Ionic 

I-on^ic 

A style  of  Architecture. 

Irrevocable 

Ir-rev'o-ca-bl  .... 

Incapable  of  being  recalled. 

Ischngi 

Isch^n-^ 

One  of  the  five  masters  of  Solomon. 

Ish  Chotzeb 

Ish-ch6tz6b 

Literally,  hewers. 

Ishmael 

Ish-ma'61 

God  is  hearing. 

Ish  Sabal 

Ish-sa^bal 

Men  of  burden. 

Ish  Sodi  

Ish-so'dI 

A select  master. 

Isiac  Tables 

Is'l-ac  Ta'bles  .... 

A flat  rectangular  bronze  plate. 

Islamism 

Iz^lam-Izm 

The  Moslem  faith. 

Isolate 

Iz^o-late 

Place  by  itself. 

Israfeel 

Is'ra-feel 

Trumpeting  Angel  of  Resurrection. 

Isis 

I-sis  

Sister  of  Osiris.  Beneficent  Goddess 

Ithamar 

Ith'a-mar  

Youngest  son  of  Aaron,  [of  Egypt. 

Itratics 

I-tra'tica 

A society  of  adepts. 

Izads  

Iz'ads 

The  twenty-eight  creations  of  Or- 

[mudz. 

Jaaborou  Hammain  . 

J a-ab  '6-rou  Ham-ma'In 

A word  of  covered  significance 

Jabesh 

Ja'bash  

Dry  place. 

Jabescheh 

Ja-b6s'ch6h 

The  dry  soil. 

PRONOUNCING  DICTIONARY 


895 


WORDS  OF 

DOUBTFUL  PRONUNCIATION. 

PROPER 

MASONIC  PRONUNCIATION. 

NOTATIONS. 

Jabulum 

Ja'bu-lum 

Corruption  of  Ju-be-lumk  [temple. 

Jachin 

Ja'kln 

To  estabhsh.  A pillar  in  Solomon’s 

Jachliiai 

Ja'cliin-ai 

Ja^kin-ahl.  Corruption  of  Shekinah. 

Jaciuth 

Ja'sinth 

A mineral  gem  of  value. 

Jacques  de  Molay  . . 

Shilk'  da  Mo-lay'  . . 

Past  Grand  Master  of  the  Templars. 

Jafuhar 

Ja,'fu-hS,r 

Synonym  for  Thor. 

Jah 

jah 

Triliteral  name  of  God. 

Jamblichus  

Jam'bll-chus  .... 

A Neoplatonic  philosopher. 

James  de  Molay  . . . 

James  de  Molay  . . . 

Last  Grand  Master  of  ancient  K.  T. 

Jaina  

Ja-i'na 

A cross  adopted  by  the  Jainas. 

Jared  

Descendant  of  Seth.  Lived  962 

Jasher 

Ja'sher 

Upright.  [years. 

Jasper  

Jas^per 

Fourth  stone  in  the  breastplate. 

Jebusites 

Jeb^u-sites 

Natives  of  Jebus  (afterward  Jerusa- 

Jehoshaphat 

Je-h6sh'a-fat  .... 

A valley  east  of  Jerusalem.  [lem). 

Jeksaii 

jak'san  

Son  of  Abraham  and  Keturah. 

Jeroboam 

JSr-o-bo^am 

First  king  of  the  ten  tribes. 

Jetzirah  Sepher  . . . 

J6t-zl'rah  Se'pher  . . 

A traditional  document. 

Jeva.  Jova.  Jua  . . . 

JaVa.  JoVa.  Ju-a  . 

Abbreviations  and  corruptions  of 

Jezeeds  

Jez^eeds 

Jah  is  honor.  [Jehovah. 

Joabert  

Jo-a^bert 

The  chief  favorite  of  Solomon. 

Joali 

Jo'ah 

Jah  is  brother. 

Jobel 

Jo'bei 

A name  of  God. 

Jochebed  

Jo-che'b6d 

Jo-ke^bSd.  Jah  is  honor. 

Jod  he  vau  he  ...  . 

Y6d  ha  vau  he  ... 

Hebrew  letters  spelling  Jehovah. 

Joha 

Jo'ha 

Jah  is  living. 

Jo-ha-ben 

Yo-ha^ben 

A mystical  word. 

Jokshan 

JSk'shan 

Fowler.  Second  son  of  Abraham. 

Joppa  

JSp'pa 

Seacoast  city,  37  miles  from  Jerusa- 

Jordan 

JSr'dan  

A tortuous  river  of  Palestine,  [lem. 

Josedech 

Jo^se-dek 

Jah  is  righteous.  Father  of  Jeshua. 

Joshua 

Josh^-u-a 

High  priest  who  rebuilt  the  temple. 

Jua 

Jr/a 

Corrupted  form  of  Tetragrammaton. 

Jubal 

Ju'bal 

Shout,  blow.  Son  of  Adah. 

Jubalcain 

Ju^bal-caln 

Founder  of  the  science  of  music. 

Jubela-o-m 

Ju-be-ia'-o'm'  .... 

Assassins. 

Jubala 

Ju-be-la^ 

First  ruffian. 

Jubalo 

Ju-bS-lo^ 

Second  ruffian. 

Jubelum 

Ju-be-lum 

Third  ruffian. 

Kaaba 

Ka-a'ba 

Kii-Sr^bar.  Holy  temple  of  Mecca. 

Kabbala 

Kab'ba-ia' 

A mystical  philosophy  of  the  Jews. 

Kabballstic 

Kab'bal-is-tic  .... 

Pertaining  to  the  mysteries. 

Kadosh  

Ka'dosh 

Holy.  Same  as  Kedesh. 

Kadiri 

Ka'dl-iif 

An  Arabian  secret  society. 

Kamea  . 

Ka'm^a 

An  amulet. 

Karmatians 

Kar-ma'tians  .... 

A Mohammedan  sect. 

Kasideans 

Ka'si-de'ans  .... 

Latinized  spelhng  of  Chasidim. 

Katharsis 

Ka-thar'sis 

Ceremony  of  purification. 

Khem 

Kh6m 

The  Egyptian  deity,  Amon. 

896 


PRONOUNCING  DICTIONARY 


WORDS  OF 

DOUBTFUL  PRONUNCIATION. 

PROPER 

MASONIC  PRONUNCIATION. 

NOTATIONS. 

Khepra  

Khe'pra 

An  Egyptian  deity. 

Kher-heb 

Kh6r'h6b 

Master  of  Ceremonies. 

Khesvan 

ELhSsVa.n 

Second  month  of  Jewish  civil  year. 

Khetem  cl  Nabllm  . . 

Khs'tSm  el  Nab-Iim  . 

Ke't^m  el  Nahb-Iim. 

Ebon  

Kh5n 

The  dead.  Subject  to  examination. 

Khotbah 

KhSt^b&h 

Mohammedan  Confession  of  Faith. 

Khurum-Abba  .... 

Khu-rtim-Ab'b&  . . . 

Hiram  Abba. 

K1 

Ki 

In  old  Ritual  of  A.  A.  Scottish  Rite. 

Kidron 

Kld'ron 

Turbid  water.  A brook  near  Mount 
of  Olives. 

KIslev 

KIs'lev 

The  third  Hebrew  month. 

Xnewt-neb-s 

Knewt'nSb-s  .... 

Nute'nSbs. 

Kohath 

Ko^h&th 

Assembly.  Ancestor  of  Moses. 

Kojiki 

Ko'jl'ki 

The  ancient  religion  of  Japan. 

Konx  Ompax 

K6nx  Om'pax  .... 

Definition  uncertain. 

Korah 

Ko'rah 

Baldness.  A son  of  Esau. 

Koran 

Ko'ran 

The  reading.  The  Moslem  Bible. 

Krishna 

Krish'na 

A TrimurtiinHindu  religious  system. 

Kulma 

Kul'ma 

Hindustani  Confession  of  Faith. 

Kum  KM 

Kum  KI-vI 

Arise!  and  kneel! 

Kun 

Kun 

The  creative  fiat  of  God. 

Laanah 

La^a-nah 

Wormwood. 

Labarum 

La'ba-rum 

Monogram  of  Christ. 

Laborare  est  orare  . . 

La'-b6-ra're  est  6-ra'r§ 

To  labor  is  to  pray. 

Lacorne  

La-corne^ 

L&'kor'na'. 

Lakak  Deror  Pessah  . 

La'kak  D6r  W Pes^sah 

Liberty  of  passage  and  thought. 

Lalande 

La'lande' 

See  Delalande. 

Lamaism 

La'ma-ism 

Religion  of  Tibet  and  Mongolia. 

Lamma  Sabactanl  . . 

Lam'ma  sa'bac-ta'ni . 

Used  in  French  Rite  of  Adoption. 

Lanturelus 

Lan'tQ-re'liis  .... 

Instituted  in  1771. 

Lapicida 

La'pi-ci'da 

A stone-cutter. 

Larudan,  Abb/ .... 

La'ru-dan,  Ab'bfi  . . 

Author  of  a libellous  work. 

Latomla 

La'to-mg'a 

A stone  quarry. 

Latres 

La-trSs' 

A brick. 

Laus  Deo 

Law-tis  Da's  .... 

God  be  praised. 

Laurel 

LSr'el 

An  evergreen  shrub. 

Lebanon 

L6b'a-non 

The  forest  mountains  in  Syria. 

Lechangeur 

LS-chan'geur  .... 

Lefranc 

L6-franc' 

A bitter  enemy  of  Freemasonry. 

Legate 

LSg'ate 

An  embassador. 

Legend 

LSj'end 

A fable. 

Lehrling 

LShr'ling 

German  for  Entered  Apprentice. 

Lemanceau 

L6-man-ceau'  .... 

L5,-man-so'. 

Leontica 

LS-on'tl-ca 

Ancient  sacrifices  in  honor  of  the  sun. 

Lepage  

L6-page' 

Le-pa'j. 

Leucht  

Leucht  

A Masonic  charlatan.  [line. 

Level 

LSv'el 

An  instrument  to  find  a horizontal 

Levitikon 

L6-vit'l-k6n 

The  spurious  Gospel  of  St.  John. 

Libanus 

U-ba'nus 

The  Latin  for  Lebanon. 

PRONOUNCING  DICTIONARY 


897 


WORDS  OP 

PROPER 

NOTATIONS. 

DOUBTFUL  PRONUNCIATION. 

MASONIC  PRONUNCIATION. 

Libation 

Ll-ba'shun 

A pouring  out  of  liquor. 

Liber  

li'bSr 

The  Book. 

Libertas  

Lib-er-tas' 

Liberty. 

Libertine 

lib'er-tln 

A dissolute,  licentious  person. 

Licht  

Licht 

Light. 

Lichtseher 

LIcht'se-h6r 

A mystical  sect  of  the  16th  century. 

Linear  Triad 

Lln'e-a,r  Tri'ad  . . . 

A figm-e  in  some  old  floor  cloths. 

Listen 

Lis'n 

To  attend  and  hear. 

Livre  d’Architecture  . 

Ll^vre  d’Ar^chi-tec-tur 

Li'vr  d’Ar'she-tek-til-r. 

Livre  d’Or 

Li'vre  d’Or 

Le'vr-d’or.  The  Book  of  Gold. 

Lodge  

L6dg 

A place  of  shelter. 

Logos  

L6g'6s 

The  word. 

Loki 

Lo'ki 

Lotos  

Lo'tus 

An  Egyptian  aquatic  plant. 

Louveteau 

Lou-ve-te3,u^  .... 

Loti-v-to^. 

Loyal  

Loi-al 

Devoted,  faithful. 

Lubec  

Lu'bek 

A town  in  Germany. 

Lumiere  la  Grande  . . 

La'mlere  13,  Grinds  . 

The  Grand  Light. 

Lux  e tenebrls  .... 

Ltix  e ten'e-bris  . . . 

Light  out  of  darkness. 

Lux  Fiat  et  Lux  Fit  . 

Lhx  Fi'at  6t  Ltix  Fit  . 

Let  there  be  light,  and  there  was 

Luz 

Lilz 

Literally,  bending,  curve.  [light. 

Maacha 

Ma-a-cha 

Ma-ar'ka. 

Macbenac 

Mac-b6-nac 

See  Mac. 

Maccabees 

Mac^ca-bees  .... 

A heroic  Jewish  family. 

^facconniere  Rouge  . 

Ma-g6n'ne-rie  Rouge  . 

Ma-s6n-ne-re  Rflge. 

Maceonnieke 

Ma-gon^nie-ke  \ 

Dutch  Masonic  clubs. 

Societeiten 

S6-C1  e-tei  ten  . . J 

Macerio 

Ma^ce-ri'o 

This  word  is  now  obsolete. 

Macio 

Ma'ci-o 

Ma'she-o. 

Maconetus 

Ma'con-e^tiis  .... 

Ma^-son-e-tus. 

Ma^onne 

Ma'gon-ne 

Ma-son-e. 

Macrocosm 

Mac'ro-c6sm  .... 

Ma'cro-c6sm.  Creating  the  universe. 

Maczo 

Mac'zS 

A mason,  a constructor  of  walls. 

Magi 

Ma'gi 

Ma'ji.  Wise  Men  of  Persia. 

Magna  est  veritas  et 
prsevalebit  .... 

Mag'na  6st  var'e-tas  1 
at  pre'va-la-bit  . J 

Truth  is  mighty  and  wiU  prevail. 

Magus 

Ma'gtis 

Ma-gtis. 

Mah 

Mah 

Hebrew  pronoun  what. 

Mahabharata 

Ma'ha-bha'ra-ta . . . 

A Sanskrit  poem. 

Mahadeva 

MaTa-deVa  .... 

“The  Great  God.” 

Mahakasyapa 

Ma'ha-ka'sy-a-pa'  . . 

Disciple  of  Buddha  Sakyamuni. 

Maher  - Shalal  - Hash- 

Ma'hSr  Sha-lal  Hash- 

Make  haste  to  the  prey,  fall  upon  the 

Baz 

Baz 

spoil. 

Mahomet 

Ma-h6m^et 

The  Moslem  prophet. 

Mah  Shim 

Ma'shem 

A standard-bearer. 

Maitre  Macon  . . 

Mai'tra  Ma-c6n'  . . . 

Ma'tr  Ma-s6n'. 

Maitresse  Agissante . . 

Mai^trSsse 

Acting  mistress. 

Maitrise 

Mai^trlse 

Without  an  English  equivalent. 

Malach 

Ma-iach' 

An  angel. 

58 


898 


PRONOUNCING  DICTIONARY 


WORDS  OF 

DOUBTFUL  PRONUNCIATION. 

PROPER 

MASONIC  PRONUNCIATION. 

NOTATIONS. 

Malachl 

Mai-a'chi 

Messenger  of  Job. 

Malakoth 

Mal'a-k6th 

The  angelic  messenger.  [of  Faith. 

Malek  Adhel  Sayfeddla 

Ma'lek'ad-61Saf-6d-dIa 

The  just  king  who  holds  the  Sword 

Malta 

Mal'ta 

An  island  in  the  Mediterranean  Sea. 

Manasseh 

Ma-nas'sa 

A tribe  of  Israel. 

Manes 

Ma'nSs 

Souls  of  the  dead. 

Manichaeans 

Man'i-chs'ans  .... 

Also  termed  Gnostics. 

Manu 

Man'u 

Corresponding  to  the  word  West. 

Marchesvan 

Mar-kesh'van  .... 

The  second  Jewish  month. 

Marduk 

Mar'duk 

A victorious  warrior-god. 

Masora 

Mas-o'ra 

A Hebrew  work  on  the  Bible. 

Masoretlc  Points  . . . 

Ma'so-ret'ic  points  . . 

Vowel  signs. 

Massonus 

Mas-sS'niis 

Mason. 

Master 

Mas-ter 

Lord,  Chief,  Prince. 

Mathoc 

Ma'thSc 

Amiability. 

Mausoleum 

Mau-s5-le'tim  .... 

A stately  sepulcher. 

Maut  

Maut 

Mort. 

Megacosm 

M6g'arc6sm 

An  intermediate  world. 

Mehen 

Ma'hSn 

Or,  May-h6n. 

Mehour 

Ma'hoQr 

Or,  May-htire. 

Meister 

Melst^gr 

German  for  master. 

Melchlzedek 

M61-chlz'g-d6k  . . . 

King  of  Salem. 

Melech 

Ma'lfick 

Ma'lak. 

Melesino,  Rite  of  . . . 

Mai'es-l'-n5 

Scarcely  known  out  of  Russia. 

Mellta 

M6l-l'ta 

Ancient  name  of  island  of  Malta. 

Memento  Mori  .... 

Me-m6n't6  M6-re  . . 

Remember  death,  [duce  thoughts. 

Memory 

Mem'o-re  

NotMem'ry.  M ental  power  to  repro- 

Menatzchim 

Ma-nat'chim  .... 

Expert  Master  Masons. 

Menu 

Mfi'nu 

Son  of  Brahma. 

Merarl 

Mft-ra^re 

Heb.,  Bitter.  Youngest  son  of  Levi. 

Mer-Sker 

M6r'  Sk6r 

Space  in  which  the  sun  moves. 

Meshla  Meshiane  . . . 

M6sh'l-a  M6sh'l-ane  . 

Corresponding  to  Adam  and  Eve. 

Mesopolyte 

M6s'6-p6-ly'te  . . . 

4th  Degreeof  GermanUnionof  XXII. 

Mesouraneo 

Ma^sou-ra-ne'5  . . . 

I am  the  center  of  heaven. 

Metusael 

Ma-tu'sa-el  . ' . . . . 

Heb.  quarryman,  one  of  the  assassins. 

Mezuza 

M6z'Q-za 

Third  principle  of  Judaism. 

Microcosm 

Mi-cro-cosm  .... 

See  Man. 

Minos 

Mi^nos 

The  lawgiver  of  Crete. 

Mistletoe 

MIz'l-t6 

An  evergreen  plant. 

Mithras 

Mlth'ras 

The  principal  deity  of  the  Persians. 

Miter 

Mi'ter 

The  covering  of  a bishop’s  head. 

Mizeph 

Mlz'pfi 

A city  in  Gilead. 

Mlzraim 

Mlz'raim 

Rite  of,  originated  at  Milan  in  1805. 

Moabon 

M6-a'b6n 

Mo-ah'b6n. 

Moloch 

M6l'ok 

The  deity  of  the  Ammonites. 

Montfaucon,  Prior  of  . 

Mont'fau-5on',  Prior  of 

One  of  the  two  traitors. 

Monument 

Mon'u-ment  .... 

A memorial. 

Mopses 

M6p'sgs 

A pretended  name  for  Masonry. 

Moriah 

M6-ri-a 

The  hill  on  which  the  Temple  was 

Mortal 

Mor'tal 

Subject  to  death.  [built. 

PRONOUNCING  DICTIONARY 


899 


WORDS  OP 

DOUBTFUL  PRONUNCIATION. 

PROPER 

MASONIC  PRONUNCIATION. 

NOTATIONS. 

Mosaic 

Mo-sa-Jc 

Variegated,  tessellated. 

Moslem 

Moz'lem 

Mohammedan. 

Mot  de  Semestre  . . . 

Mot'  d6  Se-mes'tre  . 

Mo'  de  se-mest-r. 

Murderer 

Mur'der-er  .... 

Not  Murd'rer.  Assassin. 

Mystagogue 

Mys'ta-g6gue'  . . . 

One  who  makes  or  conducts  an  in- 

Mystes  

Mys'tes 

itiate. 

To  shut  the  eyes. 

Mythology 

Ml-thol'o-ii  .... 

The  science  of  myths. 

Naamah  . 

Na-a'mah  .... 

The  daughter  of  Lamech. 

Nabaim 

Na'ba-im 

See  Schools  of  the  Prophets. 

Nadab  

Na'dab 

High  priest  of  the  Persians. 

Naked  

Na'k6d 

Unclothed,  defenseless. 

NaphthaU 

Naf'ta-li 

One  of  Jacob’s  sons. 

Narbonne 

Nar-bonne  .... 

Naymus  Grecus.  . . . 

Nay'mtis  Gre'ciis  . 

Possible  corruption  of  Magna  Grse- 

Nazarene  

Naz'a-rene  .... 

Gift* 

An  inhabitant  of  Nazareth. 

Nebuchadnezzar  . . . 

Nab-uk-ad-n6z'zar  . 

A King  of  Babylon. 

Nebuzaradan 

Neb-u-zar'a-dan  . . 

An  officer  under  Nebuchadnezzar. 

Necum 

Ne'koom 

Vengeance. 

Nec  proditur,  nec  pro- 

NSk  pro  di-tor,  ngkpro - 

Not  the  traitor,  not  the  traitor,  let 

ditur,  innocens  ferat 

dl-torln-no-sSnz  f e-rat 

the  innocent  bear  it. 

Neder 

Na'dSr 

Promise. 

Nelth  

N6ith 

Egyptian  synonym  forGreekAthen^. 

Nekam 

NS'kam 

Signifying  vengeance. 

Nekamah  

Na'ka-mah  .... 

Same  as  Nekam. 

Neocorus  

Ne'o-co'riis  .... 

The  Guardian  of  the  Temple. 

Ne  plus  ultra 

Na  plus  lil'tra  . . . 

Nothing  beyond. 

Ne  varietur 

Na  va-rl-e'ttir  . . . 

Unless  changed. 

Nicotiates 

Ng-co'tl-a'tes  . . . 

N6-co'tf-ah'tes. 

Nihongi 

Ni-hon'gl 

Chronicles  of  Nihon. 

NU  nisi  clavis 

Nil  nisi  clavis  . . . 

Nothing  but  the  key  is  wanting. 

Nisan 

Ni'san 

First  month  of  Jewish  year. 

Noachidse 

No-ach'i-dse  .... 

Descendants  of  Noah. 

Noffodeli 

N6t'fo-dal'  .... 

An  apostate  Templar. 

Nonage 

N6n'aj 

Under  lawful  age. 

Nonesynches 

Nong-syn-chSs  . . 

A corruption  of  Noonshun  (lunch- 

Nonls 

No'nls 

A mystic  word.  [eon). 

Non  nobis,  Domine, 
non  nobis,  sed  nomi- 

N6n no-bis,  D6m-i- 
ne,  n5n  nobis,  s6d 

Not  to  us,  O Lord!  not  to  us,  but 

ni  tuo  da  gloriam  . . 

n6m-in-e  tu-o  da 

to  Thy  name  give  the  glory. 

Nornae 

glo-rl-am  .... 
Nbr'nae 

Signifying  Past,  Present  and  Future. 

Notuma 

No-tiim 

Anagram  of  Aumont. 

Novice  Maconne  . . . 

N6vice  Ma-9on'ne  . 

Novice  Md,-s5n-n4. 

Novitiate  ’ 

No-vish'e-ate  . . . 

A person  under  probation. 

Nuk-pe-nuk 

Ntik'pe-ntik  .... 

“I  am  that  I am.” 

Nyaya  

Ny-a'ya 

A system  of  ancient  Hindu  phi- 

Nyctazontes 

Nyc'ta-zQn'tes  . . 

. 

An  ancient  sect.  [losophy. 

900  PRONOUNCING  DICTIONARY 


WORDS  OF 

PROPER 

NOTATIONS. 

DOUBTFUL  PRONUNCIATION. 

MASONIC  PRONUNCIATION. 

Oannes  

O-Sn'nes 

Oath 

0th 

Solemn  afl&rmation. 

Obligatory 

Ob'llga-to-ry 

Binding  in  law  or  conscience. 

Obsequies 

Ob^se-kwiz 

Funeral  rites  or  solemnities. 

Occult 

Ok-kult' 

Secret,  unknown. 

Odious 

O'dI-us 

Deserving  hatred. 

Off 

Off 

Not  Awf.  Away  from. 

Offer 

Of'fer 

Not  Aw'fer.  Present  for  acceptance. 

Office 

Of'fis  

Not  A w'fis.  A ssumed  duties  or  busi- 

Officiate 

Of-fish'i-at 

To  act  as  an  officer.  [ness. 

Often 

Of  n 

Not  of'ten.  Frequent. 

Oheb  Eloah  

0-h6b  E-lo^a  .... 

Love  of  God. 

Oheb  Karobo 

0-hgb  ka-rS'bo  . . . 

Love  of  neighbor. 

Olibanum 

01-I-ba^num 

An  aromatic  sap,  frankincense. 

Omega 

0-me'ga 

Last  letter  of  Greek  alphabet. 

Omer 

O'mgr 

A Hebrew  measure. 

Omnia  Tempus  Alit 

6m'’iii-a  tSm'piis  . 

Time  heals  all  things.  [tians. 

On 

On' 

A name  for  Jehovah  among  Egyp- 

Onech 

o'  n6ch 

After  Enoch  or  Phenoch  (thePhemx). 

Onyx 

O'nix 

A stone  of  the  breastplate. 

Ophites 

O'phites 

Brotherhood  oi  the  Serpent. 

Oral 

O'ral 

Verbal,  by  word  of  mouth. 

Ordo  ab  Chao 

Or'do  ab  cha'o  . . . 

Order  out  of  chaos.  [Vezin. 

Orlflamme 

O'rl-flamme 

Ancient  banner  of  the  Counts  of 

Orion  

0-ri'un 

One  of  the  constellation  of  stars. 

Ormudz  and  Ahriman 

Ormudz  and  Ah-rf-man 

Good  and  evil.  Darkness  and  hght. 

Oman 

Or'nan 

Strong.  Whose  threshing  floor  be- 

came David’s  altar.  [ogy. 

Osiris 

0-si'ris 

Chief  god  of  old  Egyptian  mythol- 

Oterfut 

O'ter-fht 

The  assassin  at  the  west  gate. 

Otreb 

O'trSb 

Pseudonym  of  Rosicrucian  Michel 

Ouriel 

Ou'rl-el  

[Mayer. 

Overseer 

0-ver-ser 

Nutsach.  One  who  inspects. 

Ozee 

O'zee 

Acclamation. 

Oziah 

O'zi-ah 

A Prince  of  Judah. 

Pachacamac 

pach'a-ca'mac  . . . 

Peruvian  for  Creator  of  the  Universe. 

Paganis,  Hugo  de  . . . 

Pa-ga'nfs,  Hugo  de 

Latinized  name  oi  Hugh  de  Payens. 

Palestine 

Pal-es'tine 

Commonly  called  The  Holy  Land. 

Palladium 

Pal-la'di-um  .... 

That  which  is  an  effectual  defense. 

Paracelsus 

pa-ra-cai'siis  .... 

Degree  in  MSS.  collections  of  Peu- 

Parent 

Par'ent 

One  who  begets  offspring.  [vret. 

Parian 

Pa'ri-an 

A fine  quahty  of  marble. 

Parikchai  Agrouchada 

f Pa'rik-chai  A'grou- 
\ cha'da 

An  occult  scientific  work  of  Brah- 
mans. 

Parlirer  

Par'llr-er 

Spokesmen. 

Parsees 

Par'sez 

Followers  of  Zoroaster. 

Pas  perdus 

pas'  p6r-dus'  .... 

French  name  for  room  for  visitors. 

Pastophori 

Pas'to-pho'ri  .... 

Couch  or  shrine  bearers. 

Pastes 

Pas'tos  ....... 

Greek  for  couch. 

PRONOUNCING  DICTIONARY 


901 


WORDS  OF 

DOUBTFUL  PRONUNCIATION. 

PROPER 

MASONIC  PRONUNCIATION. 

NOTATIONS. 

Patent 

Patient 

A letter  securing  certain  rights. 

Pax  Yobiscum  .... 

Pax  v6-bes^ctim  . . . 

Peace  be  with  you. 

Pectoral 

PSk'to-ral 

Pertaining  to  the  breast. 

Pedal’ 

Pe'dal 

Pedes,  the  feet. 

Pedum 

Pe'diim 

Literally,  a shepherd’s  crook. 

Peetash  

Peet'ash 

The  Demon  of  Calumny. 

Peleg  or  Phaleg  .... 

Pe'leg  or  Fa'leg  . . . 

Division.  A son  of  Eber. 

Penance 

Pen'ance 

Suffering  as  evidence  of  repentance. 

Pentacle 

PSn'ta-kl 

Two  intersecting  triangles. 

Pentateuch 

Pgn'ta-tulc 

The  five  books  of  Moses. 

Perambulate 

Per-am^bu-late  . . . 

To  walk  over. 

Periclyte 

PSrYclyte 

Perignan 

P6r'ig-nan 

See  Elect  of  Perignan. 

Persian 

Per^shan 

A country  in  Western  Asia. 

Pestle 

Pes'tl 

An  instrument  for  pounding. 

Phaal  Choi 

Fa'al  K61 

Separated,  driven  apart. 

Phainoteletian  Society 

Phai^no-t^le^tian  . . 

Founded  at  Paris  in  1840. 

Pharaxal 

Pha'rax-ai 

Division  and  subsequent  reunion. 

Pharaoh 

Fa'ra-o 

A king,  a sovereign. 

Pharaoschol 

Fa-ra-6s'k6l 

Congregated,  reassembled. 

Philalethes 

Phi'la-le'thes  .... 

Literally,  Friends  of  Truth. 

Philistine 

Fl-lis^tln 

An  inhabitant  of  Philistia. 

Philocoreites,  Order  of 

Phi'lo-co-re'i-tes  . . . 

Established  in  French  army  in  Spain 

Phylacteries 

Phy-lac'ter-ies  . . . 

Ornaments.  [in  1808. 

Picart’s  Ceremonies 

Pi'cart 

By  Bernard  Picart. 

Pilaster 

Pblas'ter 

A partly  projecting  column. 

Pilier 

Pil'ier 

A pillar  or  support  of  an  edifice. 

Pinceau 

PIn'ceS,u 

Pin-so.  To  act  as  secretary. 

Pirlet 

Pir'let 

Organizer  of  Council  of  Knights  of 
the  East. 

Pitaka 

PitVka 

The  Bible  of  Buddhism. 

Pitris  

PIt'rls 

Spirits. 

Planche  Tracee  .... 

Plan'che  Tra-c6e  . . 

Designation  for  minutes  in  French 

Pleiades 

PleyVdgz 

A group  of  seven  stars.  [Lodges. 

Polkal 

PSl'kal 

Altogether  separated. 

Polycronicon 

P61y-cr6n'i-o5n  . . . 

Latin  Chronicle  by  Eanulf  Higden. 

Pomegranate 

P6me^gran-ate  . . . 

Adopted  as  the  symbol  of  plenty. 

Pomme  Verte  .... 

Pomme  VSrtS  .... 

Po-m  Ver-t. 

Poniard 

Poniard 

A small  dagger. 

Pontifes  Fr^res  .... 

Pon'ti-fes  Freres  . . 

Pon^te-fees  Frares. 

Pontiff 

Pdn'tifP 

A high  priest. 

Porch 

Porch 

Not  Pawrch.  A gate  or  entrance. 

Position 

Po-zish'un 

Situation,  station. 

Postulant 

P6s'tu-lant 

From  Latin  postulans — asking  for. 

Potens 

Po'tgnz  

Powerful. 

Potentate 

Pd'ten-tat 

One  of  high  authority. 

Poursuivant 

Pour-su'i-va,nt  . . . 

Poor-su^e-van. 

Praxoeans 

PrS,x^5-eans 

Followers  of  Praxeas. 

Prelate 

Prfl'ate 

A dignitary  of  the  church. 

Precept  

Pre'sept 

An  injunction,  mandate. 

902 


PRONOUNCING  DICTIONARY 


WORDS  OF 

DOUBTFUL  PRONUNCIATION. 

PROPER 

MASONIC  PRONUNCIATION. 

NOTATIONS. 

Presentation 

Pr6z-en-ta'shun  . . . 

Setting  forth,  a gift. 

Prlnceps 

Prln'cSps 

Chief. 

Progress 

Prog'res 

Advancement. 

Proponenda 

Pro^po-nen'da,  .... 

Subjects  to  be  proposed. 

Propylseum 

PrSp^-lae'um  .... 

Court  or  vestibule  in  front  of  an 

Pro  tempore 

Pro  t?m^po-re  .... 

For  the  present  time.  [edifice. 

Protean 

Pro'te-an 

Assuming  different  shapes. 

Protocol  

Pro'to-k6l 

The  original  writing. 

Provost  

PrSv'ust 

A presiding  officer. 

Prudence 

Pru^dence 

Wisdom  applied  to  practice. 

Psalms 

Samz 

A sacred  song. 

Psaterlans 

Psat-e'rians 

A sect  of  Arians. 

Pseudonym 

Pseu-do-nym  .... 

Su'do-nim.  False  or  fictitious  name. 

Puissant 

Pu-is^sant 

Powerful. 

Pulsantl  Operletur  . . 

Pul-san'ti  Ope-ri-e-tur 

To  him  who  knocks  it  shall  be 
opened. 

Punjaub 

Pun-jaub' 

Pun-jawb. 

Puranas 

PQ-ra'nas 

Text-books  of  worshipers  of  Vishnu. 

Pursuivant 

Piir^sui-vant 

Per^swe-vant,  messenger. 

Pythagoras 

Quadrlvlum  and 

Py-thag'o-ras  .... 

School  of,  supposed  model  of  Ma- 

[sonry. 

Trlvlum 

Quad-riv^i-um  .... 

Triv^I-um. 

Quaternion 

Qua-ter'nl-6n  .... 

The  number  four. 

Quetzlalcoatl 

Quet'zi-al^coatl  . . . 

KSt'ze-al^cotl. 

Babbanalm 

Rab'ba-na^im  .... 

Chief  of  the  architects. 

Rabbi 

Rab'be 

An  eminent  teacher. 

Rabblnlsm 

Rab'bln-ism  .... 

A Jewish  system  of  philosophy. 

Rabbonl  

Rab-bd^ni 

My  Rabbi.  A most  excellent  Master. 

Ragon 

Ra'gdn 

A noted  Masonic  writer  of  France. 

Rahab  

Ra'ab 

A name  of  Egypt. 

Ramayana  

Ra'ma-ya'na  .... 

The  great  epic  of  ancient  India. 

Raphodom 

Raf'o-ddm 

A mystic  word. 

Ratlsbon 

Rat'is-bon 

A city  of  Bavaria. 

Razahbelsljah  .... 

Ra-zabSl-slVS-  .... 

A mystic  word. 

Recognize 

RSk^dg-nlz 

To  know  again. 

Recovery  

Re-kuv^er-I 

Restoration. 

Rectitude 

Rek'ti-tud 

Straightness,  justice. 

Recusant 

Re-cu'sant 

Insubordinate. 

Rehoboam 

Re-ho-bo^am  .... 

Son  and  successor  of  Solomon. 

Rehum 

Re-htim 

A Persian  officer. 

Rendezvous 

Ren^de-voo 

An  appointed  place. 

Requiem 

Re'kwi-em 

A hymn  for  the  dead. 

Research 

Re-serch' 

Investigation,  examination. 

Resplendens 

Re-splen^danz  ^.  . . . 

Resplendent. 

Restoravlt  pacem  patrl 

j Re-sto-rav'it  pa-  1 
\ sSm  patri.  . . / 

He  restored  peace  to  his  country. 

Reverent 

Rev^er-ent. 

Expressing  veneration.  [ments. 

Revestlary 

Re-vSst'l-a-ry  .... 

Wardrobe,  place  for  sacred  vest- 

PRONOUNCING  DICTIONARY 


903 


WORDS  OF 

PROPER 

NOTATIONS. 

DOUBTFUL  PRONUNCIATION. 

MASONIC  PRONUNCIATION. 

Bex  regum  domlnus 
dominorum  .... 

Rex  regum  d6m-I-  \ 
nils  dominorum  / 

King  of  Ejng  and  Lord  of  Lords. 

Bobelot 

Ro^b^lSt 

A distinguished  French  Mason. 

Rose  Croix 

Rose  Croix 

Roz-crwa.  Literally,  Rose  Cross. 

Rosenkreuz,  Christian 

Ro^sen-kreuz  .... 

See  Rosicrucianism. 

Bosicrucians 

RSsTcru'cians  . . . 

A Brotherhood  of  the  14th  century. 

Route 

Root 

The  course  or  way. 

Buchiel 

Ruch'l-el 

Roosh'e-el. 

Saadh 

Sa^adh 

Literally,  hosts. 

Sabaism 

Sab'a-ism 

Worship  of  the  sun,  moon,  and  stars. 

Sabaoth  

sa-ba'oth 

Jehovah  of  Hosts. 

Sabbal  

Sab-bal' 

Mystic  word,  Scottish  Rite. 

Sabianism 

Sab'l-an-ism  .... 

Same  as  Sabaism. 

Sacellum 

S^lrcgl'lum 

A walled  enclosure  without  roof. 

Sacerdotal 

Sas-er-do^tal  .... 

Pertaining  to  the  order  of  priests. 

Sacrifice 

Sak'rl-fiz 

An  offering.  [cestor  of  Jesus. 

Sadoc  

Sa'dok 

Heb.,  just.  Father  of  Achim,  an- 

Sadonias 

Sa-do'ne-as 

Significant  word  in  the  higher  de- 

Sagitta 

Sa-git'ta 

The  keystone  of  an  arch.  [grees. 

Saint  Adhabell  .... 

Saint  Ad^ha^bell  . . . 

Evidently  meaning  St.  Amphibalus. 

Saint  Amphibalus  . . 

Saint  Am'phl-bal'us  . 

Saint  Nicalse 

Saint  Nl-caise  .... 

Title  of  a sensational  Masonic  work. 

Sakinat 

sa'ki-nat 

The  Divine  presence. 

Saktl 

sak'ti 

The  female  energy  of  Siva. 

Salah-eddin 

Sa-lah-ed-deen'  . . . 

King  of  Kings. 

Salix 

Sal'lx 

Initials  forming  part  of  a sentence. 

Saile  des  Pas  Perdus 

Sall6  des  Pas'  Per-dus' 

The  Hall  of  the  Last  Steps. 

Salsette 

Sal-s6tte' 

An  island  in  the  Bay  of  Bombay. 

Salute 

Sa-lut' 

To  greet,  to  hail. 

Salutem 

Sal-Q't6m 

Health,  a Roman  greeting. 

Samaritan 

Sa-mar'i-tan 

Of  the  principal  city  of  the  Ten 

Samothracian  .... 

Sa-mo-thra'cl-an . . . 

See  Mysteries  of  Cabiri.  [Tribes. 

Sanctum  Sanctorum  . 

Sank'ttoi  Sank-to-rum 

Holy  of  Holies. 

San  Graal 

San  Graal 

An  emerald  dish. 

Sanhedrim 

San-he-drim  .... 

Highest  judicial  tribunal  of  the  Jews. 

Sapicole 

Sa'pl-cole 

Cited  in  the  nomenclature  of  Fustier. 

Saracens 

Sar'a-cens 

Arabic  followers  of  Mohammed. 

Sardius 

Sar 'de-US 

A precious  stone  of  the  breastplate. 

Sarsena  . 

Sar-s6'na 

Pretended  exposition  of  Freema- 

Sat  B’hai 

sat  B’hai' 

Sot-b-hoi'.  [sonry. 

Satrap 

Sat'rap  or  Sa'trap  . . 

A local  Eastern  ruler. 

Scarabseus 

Skar'a-bS-us  .... 

An  insect  with  wings  cased. 

Schism 

Sizm 

Division,  separation. 

Schismatic 

Schls-mat'lc 

Insubordinate  Masons. 

Schor-Laban 

Schor-Laban'  .... 

White  Ox,  or  Innocence. 

Secretary 

Sek're-ta-rl 

A superintending  officer  of  records. 

Sefidd  Schamagan  . . 

Se-fidd  Scha'margan  . 

A secret  Moslem  society. 

Sejjin 

Saj'jin 

Arabic  register  of  all  the  wicked. 

Selah 

Se'lah 

A pause  or  musical  note. 

904 


PRONOUNCING  DICTIONARY 


WORDS  OF 

PROPER 

NOTATIONS. 

DOUBTFUL  PRONUNCIATION. 

MASONIC  PRONUNCIATION. 

Selamu  Aleikum  . . . 

S6-la'mu  A'lei-ktim  . 

Se-ia^moo  A^li-koom. 

Semester 

S6-m6s'ter 

Semi-annual  word  used  only  in 

Seneschal 

S6n'e-shal 

A steward.  [France. 

Seniority 

Seen-y6r'l-ty  .... 

Priority,  or  superiority  in  rank. 

Sephiroth 

S6ph'i-r6th 

From  Saphiri — splendid. 

Seraphim 

S6r'a-fim 

An  angel  of  the  highest  order. 

Serai  

Se-ra'e 

A rest  house. 

Serapis 

Se-ra'pis 

An  Egyptian  deity. 

Sesh  Bazzar 

S6sh  baz-z^'  .... 

A name  of  Zerubbabel. 

Sethos 

Se'thSs 

A popular  work  published  in  1731. 

Shaddai  

Shad-da-I 

One  of  the  names  of  God. 

Shalal  Shalom  Aba  . . 

Shal'alShal'5mAb'ba 

He  restored  peace  to  his  father. 

Shalash  esrim  .... 

Shal'ash  6z-rem  . . . 

Twenty-third.  [Temple. 

Shamir 

Sham'lr 

The  worm  used  for  building  the 

Shastras 

Shas'tras 

The  sacred  book  of  the  Hindus. 

Shaveh 

ShaVa 

A valley  in  Palestine. 

Shealtiel 

She-al'te-el 

Father  of  Zerubbabel,  who  led  back 

the  Jews  from  Babylon. 

Shebat 

Sh6-bat 

Fifth  month  of  Hebrew  civil  year. 

Shekel 

Sh6k'l 

A Jewish  coin.  Value  about  62 

Shekinah 

She-ki-nah 

To  dwell.  [cents. 

Shelomoth 

She'lo-moth 

Peacefulness. 

Shelum  lecka  .... 

Shg-liim  leck'a  . . . 

Password  of  the  Order  of  Felicity. 

Shem  Ham  Phorash  . 

Shem  ham  fo^rash  . . 

The  unsolved  mystery.  The  name. 

Shemitic 

Sh6m-it'ic 

An  historical  religious  division. 

Shesha 

She'sha 

Free,  noble. 

Shetharboznai  .... 

Sh§-thar-b6z'na-I  . . 

See  Tatnai.  A Persian  officer. 

Shibboleth 

Shib-bo'leth  .... 

An  ear  of  corn.  Stream  of  water. 

Shimshai  

Shims-shai 

Shlnar 

Shi'nar 

Babylonia  in  its  fullest  extent. 

Shoulkaln 

Shoul'kain 

Stolkin,  mentioned  in  A.  A.  S.  R. 

Shrine 

Shrin 

A hallowed  place. 

Shrub 

^hrub 

Not  Srub.  A dwarf  tree. 

Shushan 

Shu'shan 

The  ancient  capital  of  Persia. 

Sic  transit  gloria  mundi 

[ Sik  trans'lt'glOr'ia  1 
\ miindl.  . . . / 

Thus  passes  the  glory  of  the  world. 

Sijel  A1 

Sig'elAl 

Recording  Angel  in  Islam. 

Simeon 

Sim'e-on 

One  of  the  tribes  of  Israel. 

Simorgh 

Sim'orgh 

Guardian  of  the  Persian  mysteries. 

Sinai 

Si'nai 

A mountain  of  Arabia. 

Sirat 

Sl'rat 

Siroc 

Sl'rOc 

Signifies  a shoe-latchet. 

Sivan 

Slv^an 

The  ninth  Hebrew  month. 

Smaragdine 

Sma-rag'dlne  .... 

Foundation  of  Hermetic  knowledge. 

Socius 

So'd-tis 

6th  Deg.  of  Order  of  Strict  Observ- 

ance. 

Soflsm 

So'fism 

A mystical  religious  sect  of  Persia. 

Sojourn 

So'jurn 

Temporary  residence. 

Solemn 

SOl^em 

Reverential,  devout. 

Solomon 

SSl's-mon 

King  of  Israel. 

PRONOUNCING  DICTIONARY 


905 


WORDS  OF 

PROPER 

NOTATIONS. 

DOUBTFUL  PRONUNCIATION. 

MASONIC  PRONUNCIATION. 

Solstice 

SSl'stis 

The  apparent  stoppage  of  the  sun. 

Solus 

So'lus 

Latin,  alone.  [Paris. 

Sorbonne 

SSr'bonne 

College  of  theological  professors  in 

Southerly 

Silth'er-le 

Toward  the  South. 

Spes  mea  in  Deo  est 

SpSs  me'a  in  Deo'  6st  . 

My  hope  is  in  God.  [Scotland. 

Squarmen 

Squar'men 

Companies  of  wrights,  slaters,  in 

Sruti 

Sru'tl 

Revelation. 

Stauros 

Stou'rus 

A stake.  Cross. 

Stibium 

Stib'i-um 

Antimony. 

Steinmetz 

St6in'm6tz 

German  for  stonemason. 

St.  Jean  d’Acre  . . . 

Shan  da'ker 

The  city  Acca,  taken  by  Richard 

I.  in  1191  and  given  the  new  name. 

Stolkin  ........ 

StSl'kin 

Inspector  of  the  Tribe  of  Benjamin. 

Strength 

Strength 

Not  Strenth.  Force,  vigor. 

Succoth 

Suc-koth' 

Heb.,  Booths.  A place  east  of  Jor- 

Sultan 

Sul'tan 

A Turkish  sovereign.  [dan. 

Superficies 

Su'per-fish-ez  .... 

The  surface,  the  face  of  a thing. 

Summoned 

Sum'mund 

N'ot  Sum'manzd.  Commanded. 

Sword 

Sord 

Not  Sword.  Mihtary  officer's 

Symbolic 

Sim-b6l-ik 

Relating  to  symbols.  [weapon. 

Synagogue  

Sin'a-g6g 

Place  of  Jewish  worship. 

Synod  

Syn'od 

A meeting,  convention  or  council. 

Syria 

Slr'i-a 

Heb.,  Aram.  East  of  the  Mediterra- 

Systyle 

Sys'tyle 

An  arrangement  of  columns,  [nean. 

Tabaor  

Ta'ba-or 

A name  of  Edom. 

Tabernacle 

Tab'er-na-kl  .... 

A temporary  habitation. 

Tableau 

Tab'16 

A vivid  representation. 

Tadmor 

Tad'mor 

City  of  Palms. 

Talisman 

Tal'iz-man 

Magical  charm. 

Talith 

Tal'lth 

An  oblong  shawl. 

Taljahad 

Tal-jah'ad 

Angel  of  water. 

Talmud 

Tal'mud 

The  Hebrew  laws  and  traditions. 

Tamuz 

Ta'mhz 

The  tenth  Jewish  month. 

Tapestry 

Tap'es-tre 

Woven  hangings. 

Tarshatha 

Tar-sha'tha 

See  Tirshatha. 

Tassel 

Tas'sgi 

A pendant  ornament. 

Tatnai 

Tat'na-i 

A Persian  officer. 

Tau 

Tau 

The  last  letter  oi  Hebrew  alphabet. 

Taurus  

Tau'rus 

BuU.  A sign  of  the  Zodiac. 

Tchandalas 

Tchan'dal-as  .... 

A class  of  pariahs. 

Tebet  

Ta'bet 

The  fourth  Jewish  month. 

Tebeth  

Te'bath 

Literally,  winter. 

Templum  Hierosolymse 

TSm'plum  Hi'^ro-  1 
sbl'y-mse  . ...  j 

Latin  for  Temple  of  Jerusalem. 

Tenets 

T6n'-ets 

Dogmas,  doctrines  and  principles. 

Tengu  

T6n-ga 

Initials  of  a sentence. 

Tensio-Dai-Sin  .... 

Ten'sI-o-Dai'-SIn  . . 

A deity  held  in  adoration  by  Japan- 

Teraphim 

T6r'a-flm 

Household  deities.  [ese. 

Tessellated 

TSs'se-la-ted  .... 

Ornament  of  a lodge. 

906 


PRONOUNCING  DICTIONARY 


WORDS  OF 

DOUBTFUL  PRONUNCIATION. 

PROPER 

MASONIC  PRONUNCIATION. 

NOTATIONS. 

Tessera 

T6s's6-ra 

Tessera  Hospitalis,  token  of  the 
guest. 

Tetractys 

Te-trac'tys 

The  number  four. 

Tetradites 

TSt'ra-dites 

Believers  in  a Godhead  of  four  per- 

Tetragram 

T6t'ra-gram  .... 

A four-letter  word.  [sons. 

Tetragrammaton  . . . 

Tet'ra-gram-marton  . 

Signifies  a word  of  four  letters. 

Teutonic 

Tu-ton'ik 

Relating  to  the  ancient  Germans. 

Thammuz 

Tham'muz 

Syrian  god  Adonis. 

Thebet 

Tha'bet 

Same  as  Tebet^  above. 

Thebounah 

The-bii^na 

A mystic  word  in  Kadosh. 

Theopaschltes  .... 

The'o-pas'chites  . . . 

Followers  of  Peter  the  Fuller. 

Theoricus 

The-or'i-ciis  .... 

12th  Degree  of  German  Rose  Croix. 

Therapeutae 

Theriog 

ThSr'a-peu'tie  .... 
The'ri-6g 

Ascetic  sect  of  Jews  in  first  A.  D. 

Theurgy 

The-iir'gy 

Magic  operated  by  celestial  means. 

Thokath  ....... 

Tho'kath 

Strength. 

Thummim 

Thum'mim 

See  Urim  and  Thummim,  Truth. 

Tiara  

Te-a'ra 

A crown.  The  Pope’s  triple  crown. 

Tiberius 

Tl-be're-tls 

A city  of  Palestine. 

Tiiuk  

Tl'luk 

Impress  upon  forehead  of  Brahman. 

Timbre 

TIm'bre  ...... 

Name  given  in  France  to  a stamp. 

Tirshatha 

Tir-sha'tha 

Title  of  Persian  governors  of  Judea. 

Tisri 

TIs'ri 

The  first  Hebrew  month. 

Tito 

Ti-to  

A favorite  of  the  King  of  Israel. 

Torgau 

Tor-gau 

A fortified  town  on  the  Elbe. 

Tortuous 

T6rt'u-us 

Deviating  from  rectitude. 

Traveier 

Trav'el-er 

One  who  journeys. 

Tredic 

Trad^ic 

The  ranking  king  in  Scan.  Mys- 
teries. 

Trestle 

TrSs'sel 

The  designing  board. 

Triad 

Tri'ad 

The  union  of  three  objects. 

Tribute 

Trlb'ute 

A subsidy  or  tax. 

Triglyphs 

Tri'glifs 

Tri-lit'e-ral 

An  ornament  in  the  Doric  Order. 

Trlliteral 

Sacred  name  of  God  among  Hindus. 

Trimurti 

Tri-miir'tg 

The  Hindu  Trinity. 

Trinosophs 

Tri'no-sophs  .... 

A lodge  instituted  at  Paris  in  1816. 

Tripitaka 

TrI-pit'a-ka 

Canonical  book  of  the  Buddhists. 

Triune 

Tri'un 

Three  in  one. 

Tsaphiel 

Tsa'phl-el 

Sa'fe-61.  The  Luna  angel. 

Tsedakah 

Ise-da-kah 

First  step  of  the  mystical  ladder. 

Tsidoni 

TsI-do-ni 

An  enquirer. 

Tsolm 

Tso'lm 

So-Im. 

Tuapholl 

Tu-a-phoU 

Tu-bal  Ca'ln  .... 

A term  used  by  the  Druids: 

Tubal  Cain 

Son  of  Lamech  and  Zillah. 

Tunic 

Tu'nik 

The  long  undergarment  of  the  clergy. 

Turcopolier 

Tiir'co-po-li'er  . . . 

Commander  of  cavalry. 

Turquoise 

Tur-quoise 

Tur-koa-z.  A stone  in  breastplate. 

Tuscan 

Tiis'can 

An  order  of  Architecture. 

Typhon  

Ti'fbn 

The  Egyptian  evil  deity. 

Tyrian 

TIr'e-an 

Relating  to  Tyre, 

PRONOUNCING  DICTIONARY 


907 


WORDS  OP 

DOUBTFUL  PRONUNCIATION. 

PROPER 

MASONIC  PRONUNCIATION. 

NOTATIONS. 

UnafiQliated 

Un-af-fil'e-a-ted  . . . 

Not  a member. 

Unhele 

Un-hele' 

To  uncover  or  reveal. 

Unison 

Yu'ne-sun 

Harmony,  concord. 

Upadevas  

U^pa-deVS,s 

Upanishad 

U'pan-lsh-ad  .... 

Name  for  certain  Sanskrit  works. 

Ur 

Ur  

Fire,  light,  or  spirit. 

Url 

U'ri 

Heb.,  Enlightened.  Son  of  Hur. 

Uriel 

U'ri-el 

God  is  hght. 

Urlm 

U'rim 

Lights. 

Usage  

Yu'zij 

Custom,  use,  habit. 

Utopia 

U-to'pe-a 

Ideal  perfection. 

Usurp 

U-ztirp' 

Seize  and  hold  possession. 

Vagao  

va'ga-5 

Found  in  French  Rite  of  Adoption. 

Valorous 

Vai'or-oiis 

Brave,  courageous. 

Vase 

vaz 

An  ornamental  vessel. 

Vashti 

Vash'te 

Wife  of  Ahasuerus. 

Veadar  

Ve^a-dar 

That  is,  the  second  Adar. 

Vedas  

Ve'das 

Sacred  canon  of  the  Hindus. 

Vehm-gerlcht 

V6hm'-gSr-Icht'  . . . 

See  Secret  Tribunal  of  Westphalia. 

Verger 

V6r'jer 

An  attendant  upon  a dignitary. 

Veritas 

Ver'i-tas 

Truth. 

Vesica  Pisces 

V6s'l-ca  PIs-cis  . . . 

The  air-bladder  of  a fish. 

Vespasian 

Ves-pa^sian 

VexUlum  Belli  .... 

V6x-il'lum  Belli  . . . 

A war  flag.  [other. 

Vicegerent 

Vls'ge-rent 

An  officer  authorized  to  act  for  an- 

Vielle-Bru 

Vi'elleBru 

V-ie-1  Bru,  Rite  of,  established  1748. 

VIncere  aut  Mori  . .. 

VIn'c6-re  aut  Mori  . . 

To  conquer  or  to  die. 

Vineyards 

Yln'yardz 

A plantation  of  vines. 

Vitra 

vi'tra 

A Mohammedan  sect,  established 

Viva  voce  

VeVa  vo'sa 

By  word  of  mouth.  [1740. 

Vlvat 

viVat 

Vivat!  vivat!  vivat!  Acclamation. 

Volshnuvus 

Vo-Ish'nu-v1is  .... 

Volutes 

Vo%tz 

A spiral  ornament  in  Architecture. 

Vouch 

Vouch 

To  attest  or  bear  witness. 

Wahabltes 

Wa'ha-bites 

Represents  the  opponents  of  Ma- 

Warrant 

W6r'rant 

Commission,  authority.  [sonry. 

Westward 

West' ward 

Not  West'urd.  Toward  the  West. 

Wilhelmshad 

Wil'helms-bad  .... 

A city  of  Germany. 

Wolfenbuttel 

W61-fen-biittel  . . . 

A city  of  Lower  Saxony. 

Worship 

Whr'ship 

Title  of  honor.  To  adore. 

Worthy 

Whr'the 

Estimable,  possessing  merit. 

Xerophagists 

Xe'ro-pha'gIsts  . . . 

Eaters  of  dry  food. 

Xlnxe 

Xin'xe 

The  seat  of  the  soul. 

Xysuthrus 

Xys'u-thrhs 

Zls'u-thrtis. 

Yah,  Yeva,  Yod  . . . 

Ya,  Yava,  Y6d  . . . 

Corrupt  names  of  the  Deity. 

Yaksha 

Yak'sha 

Hindu  deity. 

908 


PRONOUNCING  DICTIONARY 


WORDS  OF 

DOUBTFUL  PRONUNCIATION. 

PROPER 

MASONIC  PRONUNCIATiqN. 

NOTATIONS. 

Yaveron  Hamaim  . . 

YaVe-ron  HS,^maim  . 

The  passage  of  the  river. 

Yezdegerdian 

Y6z'd6-g6r'dlan  . . . 

Pertaining  to  the  era  of  Yezdegerd. 

Yezidee  

Y6z'i-dee 

A sect  bordering  on  the  Euplirates 

Yggdrasil 

Ygg-drS,'sil 

Sacred  tree,  Scandinavian  mythol- 

Y-ha-ho  

Y-ha'ho 

Signifying  the  Eternal  God.  [ogy. 

Yod 

Y6d 

A Hebrew  letter. 

Yoni 

Yo'nl 

A female  symbol  of  the  Orientalists. 

Zabud  

Za,-biid 

An  historical  personage  at  Solomon’s 

Zabulon 

ZS,'bu-16n 

Tenth  son  of  Jacob.  [court. 

Zadok  

zaMsk 

Righteous.  Son  of  Ahitub,  a priest. 

Zadki-el 

Zad'kbel 

Angel  of  the  planet  Jupiter. 

Zaherlaherbon  .... 

Za-her^la-her-bon'  . . 

Zaphnath-paaneah  . . 

Zaph-nath-paa'ne^ah  . 

Savior  of  the  world. 

Zarathustra 

ZaVa-thus-tra  .... 

Name  of  2k)roaster  in  Zend  language. 

Zarriel 

Zar'rl-el 

The  angel  that  governs  the  sun. 

Zarthan 

Zar'than 

See  Zeredatha. 

Zebedee  

Z6b'e-de  Zeb-e'de  . . 

Jah  is  gift.  Husband  of  Salome. 

Zedekiah 

Z6d'e-ki'a 

Jah  is  might.  A false  prophet. 

Zend-Avesta 

ZSnd  A-v6s'ta  .... 

Persian  Bible  in  Zend  language. 

Zennaar 

Zgn'naar 

Sacred  cord  used  in  Hindustanee 

Zeraias 

Ze-rai'as 

[initiation. 

Zerbal 

Z6r'bal 

King  Solomon’s  Captain  of  Guards. 

Zeredatha 

Ze-r6d'a-tha 

See  Clay  Ground. 

Zerubbabel 

Ze-rub-baTel  .... 

A prince  of  the  House  of  Judah. 

Zeus 

Ze'tis 

The  chief  deity  of  the  Greeks. 

Zicu 

Zi'cti 

Zif 

ZIf 

Blossom.  The  second  Jewish  month. 

Zipporah 

ZIp-po'ra 

Little  bird.  Wife  of  Moses. 

Zithern 

Zith'ern 

A musical  instrument  of  28  strings. 

Zizon 

Ze^zon 

Balustrade. 

Zodiac 

ZoMe-ak 

An  imaginary  belt  in  the  heavens. 

Zohar 

ZoTar 

Distinction,  nobility. 

Zohariti 

Zo'ha-rl'tl 

Nobility. 

Zoroaster 

Zo-ro-as^ter 

Founder  of  the  Parsee  religion. 

Zschokke  

Zschbk'kS 

An  eminent  German  Masonic  au- 

Zunl 

Zu'nl  

Indian  tribe  of  New  Mexico,  [thor. 

Zurthost 

Zdr-thost 

Modern  Parsee  name  for  Zoroaster. 

Zuzim 

Zu'zim 

Strong.  A primitive  race. 

FOREWORD 


once  delivered  an  address  before  a Lodge  on  the  subject 
of  the  external  changes  which  Freemasonry  had  undergone  since 
the  period  of  its  revival  in  the  commencement  of  the  eighteenth 
century.  The  proper  treatment  of  the  topic  required  a reference 
to  German,  to  French,  and  to  English  authorities,  with  some  of 
which  I am  afraid  that  many  of  my  auditors  Were  not  famihar. 
At  the  close  of 'the  address,  a young  and  intelligent  brother  in- 
quired  of  me  how  he  could  obtain  access  to  the  works  which  I 
had  cited,  and  of  many  of  which  he  confessed,  as  well  as  of  the 
facts  that  they  detailed,  he  now  heard  for  the  first  time.^’ — - 
Albert  G.  Mackey. 

The  above  observation  by  the  principal  author  of  this  Work 
has  suggested  the  advisability  of  appending  this  Bibliograph5^ 
It  will  enable  the  student  who  is  in  search  of  more  light  on  the 
sources  of  our  Masonic  lore  to  become  familiar  with  the  names  of 
the  authors  and  the  titles  of  the  works,  in  the  several  languages, 
from  which  has  been  drawn  the  great  fund  of  material,  presented 
in  this  ^^Encyclopaedia  of  Freemasonry.^’ 


T.  M.  H.  CO. 


BIBLIOGRAPHY 


Abbott,  John  S.  C. 

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Frederick  the  Great,  xvi,  584  pp.  111. 
London,  1871. 

Abell,  A.  G.  (Grand  Secretary). 

Catalogue  of  the  Books  on  Masonry  in 
the  Library  of  the  Grand  Lodge  of 
California.  8vo.  17  pp.  San  Fran- 
cisco, 1872. 

Adams,  J.  Q. 

Letters  on  the  Masonic  Institution. 
8vo.  Boston,  1847. 

Addis,  William  E.  (Secular  Priest). 

A Catholic  Dictionary  containing  some 
Account  of  the  Doctrine,  Discipline, 
Rites,  Ceremonies,  Councils,  and  Re- 
ligious Orders  of  the  Catholic  Church. 
2d  edition.  London,  1884.  (v.  1337.) 

Addison,  Charles  G. 

History  of  the  Knights  Templars.  The 
Temple  Church  and  the  Temple.  4to. 
xi,  395  pp.  London,  1842. 

Same.  3d  edition.  8vo.  vii, 

315  pp.  'London,  1853. 

The  Knights  Templars,  by  C.  G.  Addi- 
son, adapted  to  the  American  System 
by  Robert  Macoy.  New  York,  1873. 
(v.  1315.) 

Same.  Revised  edition.  8vo. 

636  pp.  New  York,  1900. 

Addison,  Joseph, 

Spectator,  No.  IX.  (In  vol.  I,  p.  29 
of  the  edition,  Philadelphia,  1832.) 
(ill,  857.) 

Adler. 

De  Drusis  Montis  Libani.  Rome,  1786. 
(i,  253.) 

Agrippa,  Henricus  Cornelius  (real  name. 
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H.  C.  A.  . . . de  Occulta  Philosophia 
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don, 1651.  (II,  349.) 

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und  Worte  ale  Vorwort  versehen  durch 


Friedrich  Barth,  Dr.  Phil,  mit  vielen 
Holzschnitten.  224  pp.  Stuttgart, 
1855. 

Ainsworth,  William  Francis. 

Travels  and  Researches  in  Asia  Minor, 
Mesopotamia,  Chaldea,  and  Armenia. 

2 vols.  London,  1842.  (iii,  794.) 

Albrecht,  Heinrich  Christopher  (1763- 
1800:  Pioneer  of  the  Authentic 
School). 

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schichte  der  Freimaurerei.  Hamburg, 
1792. 

Alger,  William  Rounseville. 

A Critical  History  of  the  Doctrine  of  a 
Future  Life,  with  a Complete  Bibliog- 
raphy of  the  subject.  (By  E.  Abbot.) 
Philadelphia,  1864.  (i,  176.) 

Allen,  Thomas. 

The  History  and.  Antiquities  of  Lon- 
don, Westminster,  Southwark,  and 
parts  adjacent.  With  engravings.  4 
vols.  8vo.  London,  1827-29.  (ii, 
577.) 

Alnwick  MS.  anno  1701.  (iii,  611.) 

Ampelius,  Lucius. 

Liber  Memorialis,  ex  bibliotheca  Sal- 
masii  (In  Florus  Rerum  Romanarum, 
libri  4.  1683.  pp.  369-405).  (iii, 
667.) 

Anderson,  Rev.  James  (D.D.). 

Constitutions  of  the  F reemasons.  Con- 
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tions, etc.,  of  that  Most  Ancient  and 
Right  Worshipful  Fraternity.  For  the 
use  of  the  Lodges.  Frontispiece.  91 
pp.  London,  1723.  (ii,  364;  cf.  vii, 
2005.) 

Same.  2d  edition,  x,  230  pp. 

London,  1738. 

Same.  Reprint,  Fac  simile  edi- 
tion of  1723.  108  pp.  New  York 

(Jno.  W.  Leonard  & Co.),  1855. 

History  of  the  Revival  of  Masonry  in , 
the  year  1717.  (iii,  592.)  ' 

Andre,  ChristoflPer  Karl. 

Der  F reimaurer  oder  compendiose  Bib- 
liothek  alles  Wissenswiirdigen  iiber 
geheime  Gesellschaften.  Gotha  und 
Halle,  1793-1796. 


BIBLIOGRAPHY 


912 

4ndrea,  Johann  Valentin  (Latin  title, 
“loh  Valentins  Andrew  ”)  (1586- 
1654). 

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vitiorum  vitae  mumanae  imaginum.  352 
pp.  1619. 

Fama  Fraternitatis  Rosae  Gnicis,  111 
W.  Gassel,  1615.  (ii,  304.) 

Fame  and  Confession  of  Rosie-Cross. 
Translated  by  Thomas  Vaughan 
(Pseudonym,  Eugenius  Philalethes). 
London,  1652. 

Allgemeine  und  General  Reformation 
der  ganzen  weiten  Welt.  Beneben  der 
Fama  Fraternitatis  des  Loblichen  Or- 
dens  des  Rosenkreuzes  an  alle  Gelehrte 
und  Hiiupter  Europa  geschrieben.  S. 
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Chemische  Hochzeit  Christian!  Rosen- 
kreuz.  Strasburg,  1616.  (ii,  331.) 

Anonymous  (or,  authors  not  found). 

An  Article  reproducing  over  60  marks, 
in  the  London  Freemasons’  Quarterly 
Review,  1865.  (iii,  657.) 

Antiquitates  Asiaticae  Christianam 
Aeram  Antecedentes.  (r,  168.) 
Freemasonry  in  Europe  during  the  past 
century.  With  a list  of  Continental 
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don, 1846. 

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and  also,  ethical  fragments  of  Hierocles, 
. . . preserved  by  the  same  author. 
Translated  from  the  Greek  by  T. 
Taylor.  8vo.  Chiswick,  1822.  (vii, 
1750.) 

Arnold,  Rev.  Augustus  C.  L. 

The  Rationale  and  Ethics  of  Free- 
masonry; or  the  Masonic  Institution 
considered  as  a means  of  Social  and 


Individual  Progress,  vii,  298  pp.  New 
York,  1859. 

The  Signet  of  King  Solomon;  or,  the 
Templar’s  Daughter;  to  which  is  added 
a memoir  of  Elizabeth  Aldworth,  the 
Female  Freemason,  and  a Masonic  Pro- 
logue. Portrait,  vi,  307  pp.  New 
York,  1860. 

History  and  Philosophy  of  Free  a- 
sonry  and  other  Secret  Societies,  xii, 
180  pp.  Edinburgh,  1866. 

Arnold,  Wilhelm. 

Verfassungs  Geschichte  der  Deutschen 
Freistadte  in  Anschluss  an  die  Verfas- 
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Bde.  Hamburg  und  Gotha.  Halle, 
1854.  (II,  563.) 

Arouet  de  Voltaire,  Francois  Marie, 

The  History  of  Charles  XII,  King  of 
Sweden.  Translated  from  the  French. 
Edinburgh,  1873.  (i,  3.) 

Asher,  Dr.  K.  W. 

Aelteste  Urkunde  der  Freimaurerei 
(Translation  of  the  “Halliwell  MS.”). 
Hamburg,  1842. 

Assigny,  Fifield  (see  D’Assigny). 

Atwater,  Edward  E. 

History  and  Significance  of  the  Sacred 
Tabernacle  of  the  Hebrews,  xiv,  448 
pp.  New  York,  1876. 

Aubrey,  John  (1626-97). 

Natural  History  of  Wiltshire.  2 vols. 
(Oxford  and  the  Royal  Society  each 
have  a copy  in  manuscript),  (iv, 
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Augustus,  C.  L. 

Philosophical  History  of  Freemasonry 
and  other  Secret  Societies;  or,  the 
Secret  Societies  of  all  ages  considered 
in  their  relations  with  and  influence  on 
the  Moral,  Social,  and  Intellectual  Prog- 
ress of  Man.  12mo.  New  York,  1855. 

Auld  and  Smellle. 

Freemasons’  Pocket  Companion.  Ed- 
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Ayliffe,  John. 

New  pandect  of  Roman  Civil  Law, 
with  Introduction  . . . touching  its 
rise  and  progress.  48,  10,  668  pp. 
London,  1734.  (iii,  69A) 

Azais,  R.  H. 

Freemasonry,  its  origin,  its  general  his- 
tory and  actual  destination.  Paris, 
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Bacon,  Lord  Francis. 

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Spedding,  R.  L.  Ellis,  and  D.  D.  Heath. 


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(II,  304.) 

Bailleul,  Antoine. 

Grata.  Repoa,  ou  Initiations  aux  an- 
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114  pp.  Paris,  1821 

Balsamo,  Joseph  (see  Cagliostro). 

Banier,  PAbb4  Antoine  (et  PAbb4  Le 
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Translated  from  the  original  Frencn. 
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Barker,  John  G. 

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Barrow,  John. 

Life  and  Correspondence  of  Admiral 
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Barruel,  I’AbbS  Au^stln. 

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Memoirs,  illustrating  the  History  of 
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Same.  4 vols.  Hartford,  New 

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Basnage  de  Beauval,  Jacques. 

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Bazot,  M.  Etienne  Franc. 

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Bell,  William. 

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Bellerman,  J.  J. 

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Bentham,  Rev.  James. 

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Bergerius  (see  under  Graevius,  J.  G.). 
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Bertrand,  Alexandre. 

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Bertrand,  I. 

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Beyerle,  J.  P.  L. 

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la  necessite  de  la  reunion  des  differens 
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Bois,  6. 

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Bolsseree,  Sulplice. 

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Boos,  H. 

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Boub6e,  J.  S. 

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Bowers,  R.  W. 

Freemasonry  and  the  Tabernacle  and 
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Boyesen,  H.  H.  (see  under  Goethe,  J.  W.). 

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Brennan,  J.  Fletcher  (see  also  imder 
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Brentano,  Lujo. 

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erusalem,  depuis  son  4tablissement 
jusqu’^  sa  decadence  et  sa  suppres- 
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et  augment^e  d’un  grand  nombre  de 
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Engelmann,  R.  (see  under  Guhl  und 
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Honourable  Fraternity  of  Free  and 
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Ernest  Jacob. 

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Cincinnati,  1883. 

Euclid  (cf.  Halliwell,  J.  O.). 

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Faber,  George  Stanley. 

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Cabiri.  2 vols.  Oxford,  1803.  (vi, 
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Circumstantial  Evidence.  Maps, 
plates.  3 vols.  London,  1816.  (i, 

199,  207.) 

Fallou,  Friedrich  Albert. 

Die  Mysterien  der  Freimaurer,  oder 
die  verschleierte  Gebrfiderung,  Ver- 
fassung  und  Symbolik  der  deutschen 
Baugewerke  und  ihr  wahrer  Grund 
und  Ursprung  im  mittelalterlichen 
deutschen  Staats-  und  Volksleben. 
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Dasselbe.  2.,  verb,  und  verm. 

Aufl.  S.  xxii,  448.  Leipzig,  1859. 
(ill,  714,  741;  VII,  2012.) 

(“In  this  work  Fallou  completed  the 
German  theory — which  had  been 
gradually  developing — that  the  Free- 
masons owe  their  exoteric  form  and 
esoteric  doctrines  to  the  German 
steinmetzen.  Gould  has  thoroughly 
demolished  this  theory,  but  the  work 
is  essential  to  a student’s  library,  and 
apart  from  some  glaring  errors,  most 
valuable." — Kenmng’s  Catalogue  of 
Books  on  Freemasonry,  p.  21.) 


920  BIBLIOGEAPHY 


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Fellows,  John. 

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Flnlayson,  J.  F. 

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Folger,  Robert  B. 

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Same,  with  an  appendix.  2d 

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Foster,  John. 

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BIBLIOGEAPHY 


921 


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Fox,  Rev.  S.  (see  under  Boethius). 

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Giles,  Herbert. 

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Gilliot,  Alphonse. 

Etudes  historiques  et  critiques  sur  les 
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Premiere  partie:  les  Origines.  12mo. 
Paris,  1881 ; deuxi^me  partie:  I’Orient, 
I’Occident,  le  nouveau  monde.  12mo. 
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Ginsburg,  C.  D. 

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Goethe,  Johann  Wolfgang  von  (1749- 

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Hammer-Purgstall,  Joseph  von 

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History  of  the  Rise,  Progress,  and 
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Hardouin,  Jean. 

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924  BIBLIOGEAPHT 


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Hedge,  Levi  (LL.D.). 

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Herbert,  William. 

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Higden,  Ranulph. 

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Higgins,  Godfrey. 

Anacalypsis,  an  attempt  to  draw 
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Hitchcock,  Ethan  Allen. 

Remarks  upon  Alchemy  and  the  Al- 
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Hodges,  Edward  Richmond  (see  under 
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Hodges,  Nicholas  William. 

Masonic  Fragments,  to  which  is  pre- 
fixed a calendar  for  the  province  of 
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BIBLIOGEAPHY 


925 


Hoefer,  Jean  Chretian  Ferdinand  (Edi- 
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tomes.  8vo.  Paris,  1855-70. 

Holland,  Thomas. 

Freemasonry  from  the  great  pyramid 
of  ancient  times  . . . with  the  prac- 
tical working,  construction,  and  prob- 
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Homan,  William. 

The  Ancient  Accepted  Scottish  Rite 
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Hone,  William. 

Ancient  Mysteries  described,  espe- 
cially the  English  Miracle  Plays 
founded  on  Apocryphal  New  Testa- 
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Hope,  Thomas. 

Historical  Essay  on  Architecture.  111. 
3d  edition.  2 vols.  London,  1840. 
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How,  Jeremiah. 

Freemasons*  Manual,  containing  in 
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the  United  Grand  Lodge  and  Grand 
Chapter  of  England  and  Wales:  The 
Mark:  Man  and  Mark  Master,  a full 
account  of  all  the  Degrees  included  in 
the  A.  and  A.  Rite,  together  with  the 
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Howell,  Alexander. 

History  of  the  Phoenix  Lodge,  No. 
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Hubbard,  W.  B. 

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Huddesford,  William  (D.D.). 

The  Lives  of  J.  Leland,  T.  Heame, 
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Huefifer,  F.  (see  under  Guhl  und  Koner), 

Hughan,  William  James. 

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the  Craft.  3.  The  Old  Charges  of 
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Also  an  exact  Reprint  of  Dr.  D’As- 
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Reprints  of  Articles  on  the  Constitu- 
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1892.  Old  Charges,  including  repro- 
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The  Sloane  MS.  (Complete  Text.) 
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An  Article  on  Mark  Lodges,  in  Mack- 
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A Letter  in  the  “London  Freemason,** 
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Hugo,  W.  M. 

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Hutchinson,  William. 

The  Spirit  of  Masonry,  in  Moral  and 
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Hyde,  Thomas. 

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Hyneman,  Leon. 

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Same,  xxii,  306  pp.  Dept- 
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Izacke,  Richard. 

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Jablonski,  P.  E.  (see  lablonski). 
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Jacob,  P.  L. 

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Jacolliot,  Louis. 

Occult  Science  in  India  and  among  the 
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Jamblichus  (see  lamblichus). 

Jamieson,  John  (D.D.). 

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Janner,  Dr.  Ferdinand. 

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Jennings,  Hargrave. 

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Same.  3d  edition.  2 vols. 

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Jessup,  Henry  Harris. 

Syrian  Home  Life.  New  York,  1874 
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Jones,  Sir  William. 

The  Works  of  Sir  William  Jones. 
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Josephus,  Flavius. 

Genuine  Works,  Translated  from  the 
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Jouast,  A.  G. 

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Paris  et  Rennes,  1865. 

Jubinal,  Michel  Louis  Achille  (see  un- 
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Juge,  Louis  Theodore. 

Discours  sur  le  but  de  la  Franche- 
MaQonnerie  et  la  n^cessite  aux  nou- 
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Le  Globe;  archives  des  initiations 
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Justice  of  Peace. 

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Keller,  Ludwig. 

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Ein  Beitrag  zur  Geistegeschichte. 
Berlin.  (Weidmannsche  Buchhand- 
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Keller,  Wilhelm. 

Geschichte  der  Freimaurerei  in 
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Kelley,  Christopher. 

Solomon’s  Temple  Spiritualized;  set- 
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Same.  2d  edition.  341  pp. 

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Kennins:>  George  (Publisher,  198  Fleet 
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History,  and  Biography.  Edited  by 
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merous biographical  sketches  in  this 
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the  Cyclopedia  invaluable  to  the 
Masonic  student  who  is  in  search  of 
the  really  great  authorities  on  Ma- 
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A Catalogue  of  Books  on  Freemason- 
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Kenrick,  Thomas  (M.A.). 

Ancient  Egypt,  under  the  Pharaohs. 
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Ker,  W.  L. 

Mother  Lodge,  Kilwinning.  ‘ The 
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Kerrich,  Thomas. 

Some  Observations  on  the  Gothic 
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Observations  on  the  use  of  the  mys- 
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King,  G.  W.  (M.A.). 

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Same,  xxiii,  466  pp.  Lon- 
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1855.  ^ 

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Dasselbe.  2 Bde.  Dresden, 

1849. 

Krebs,  J. 

Lichstrahlen  vom  Orient.  Philoso- 
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Lachmann,  Dr.  Heinrich. 

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faits  les  plus  remarquables  de  I’lnstitu- 
tion,  depuis  ses  temps  obscurs  jusqu’en 
l’ann4e  1814;  la  suite  des  Grands- 
Maitres;  la  nomenclature  des  rites, 
grades,  sectes,  et  coteries  secretes  rep- 
andus  dans  tons  les  pays;  la  biblio- 
graphic des  principaux  ouvrages  pub- 
lics sur  Phistoire  d POrdre  depuis 
1723;  avec  un  supplement  dans  lequel 
se  trouvent  les  statuts  de  POrdre  civil 
institue  par  Charles  XIII,  Roi  de 
Suede,  en  faveur  des  Francs-Magons; 
une  correspondance  inedite  de  Cag- 
liostro;  les  edits  rendeus  centre  P As- 
sociation par  quelques  Souverains  de 
PEurope;  enfin  un  grand  nombre  de 
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Tindal,  N.  (see  under  Calmet,  Don  Au- 
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Tiraboschi,  Girolamo. 

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Tirado  y Rojas,  M. 

La  Masoneria  en  Espana.  2 tom. 
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Toland,  John. 

A collection  of  several  pieces  of  John 
Toland  . . . with  some  memoirs  of 
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Valllant,  Adolphe. 

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942  BIBLIOGIiAPHY 


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A Compendium  of  Freemasonry  in 
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A Sketch  of  Capitular  Masonry  in 
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An  Inquiry  respecting  the  Derivation 
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Way,  Albert. 

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Wight,  O.  W.  (see  Cousin,  Victor). 

Wiida,  Wiihelm. 

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Wilke,  Wilhelm  Friedrich. 

Geschichte  des  Tempelherren — Ordens 
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Wilkinson,  Sir  John  Gardner. 

Manners  and  Customs  of  the  Ancient 
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